Ch?gyam Trungpa Rinpoche (1940-1987), also translated as Qiuyang Trungpa and Qiuyang Trungpa, is the eleventh Trungpa Tulku. He is also a tert?n, with Kagyu and Nyingma lineages. He was once a Buddhist bhikkhu who later returned to lay life and married a wife. He was the first pioneer of Tibetan Buddhism to spread the Dharma to the West. Many senior masters of Tibetan Buddhism recognized him as a great siddha, and he was well known for his Crazy Wisdom (Crazy Wisdom) style.

He established the Shambhala Buddhist lineage in the West.

"What if I told you that there was a Buddhist monk that escaped Tibet just as the Chinese invaded, smoked, hung out with Allen Ginsberg and married a 16-year-old girl? Oh, and I forgot to mention that he opened the first Buddhist retreat in the Western world."

1) If a GURU's crazy behavior attracts the attention of Westerners, and thus they become interested in his teachings and introduce the righteous path , so is his behavior OK? Can it be recognized?

2) If a GURU’s behavior triggers imitation and speculation by others, causing doubts and wavering in the right path, is his behavior worth it?

3) Which one is more worth doing, to save one person or to hinder ten people?

4) Could Chogyam Trungpa choose the method by which he would transmit the Dharma? Are these all due to his own enlightenment? If there is consistency here, then did similarly enlightened ancient Chinese monks behave in the same way?

5) How to distinguish whether this behavior is transmission of Dharma or desire?

When I first saw Chogyam Trungpa’s books and materials, these five questions came to mind. I still couldn’t understand them clearly. After reading "The Wife of the Guru" After reading this book, I didn’t have any particular objection. Maybe it’s because I’ve read a lot of so-called evil books since I was a child, and I feel that what someone says cannot be equated. The crazy Chogyam Trungpa has his own unique side. You cannot say that this person is not good just because he does not match the image in your mind. Just because he has the same ideas as you does not mean you should accept everything he has.

Beggars walking on the ground will occasionally say a warning, saying that people have always been deceived by that man-made "skin" in their lives. Over time, I understand it, but I can't say "I understand it", let alone pass it on to others. This is called truth, the ineffable secret of wisdom.

If everyone can think about those people who have brought you great disparity with these five questions, such as Osho, such as Chogyam Trungpa, such as various masters in history, or those who are alive now Masters. Maybe there will be something different and special, something that belongs to you, that secret.

As far as I'm concerned, when I read the first evil book in elementary school, my dad just asked me, "Do you think it's right?", or "What do you think is worth learning from it?" Or thinking? "These thoughts made me inadvertently form a certain kind of logical self-consistency, but it is not logically self-consistent, because there cannot be such a solid cycle in this world, let alone eternal closure. It is a logically self-consistent cycle that can be explained from the inside out, and it can accept, tolerate, and absorb information outside the cycle. It can develop and grow on its own, and even be deconstructed and reorganized.

Before having “full faith”, it is very necessary to maintain reasonable suspicion. When we look at Chogyam Trungpa's works, we can compare them horizontally. Is what he said also said by others? Or is it what he said, a footnote to a certain sentence, or is it the linguistic nature of a specific environment?

"The Heart Is Like a Wild Horse" is a summary of Chogyam Trungpa's teachings on "The Seven Meanings of Mind Training". "Seven Meanings of Mind Training" is one of the great, classic and unsurpassed texts of Tibetan Buddhism.

Studying Buddhism and cultivating the mind is the foundation. If the mind cannot be softened, then all subsequent practice will be like a dream and cannot be realized. So the function of this "Seven Meanings of Mind Training" is to allow practitioners to tame their own hearts and make them closer to emptiness. We can even say that it is created by some masters' simulation of emptiness. Because we cannot realize emptiness, we simulate and reproduce the feeling of emptiness for us to experience.

"Seven Meanings of Mind Training" was created by the great master Chakawa of the Kadam Sect. The currently recognized versions include (Ningma) Sodarji Khenpo's version and (Gelug) Pabongka Rinpoche Version. Let's put these versions together and look at them.

Khenpo Sodarji’s version:

Pabongka Rinpoche’s version:

Translation in “Heart Like a Wild Horse”:

Through comparison of translations, it can actually be found that the above two versions favor the translation standard of Xin Daya in Chinese, with neat sentences and obvious contrasts. When I read the translation in "Heart Like a Wild Horse", it actually seems like a statement in everyday language. It is easier to understand from the literal meaning. They have a very poetic feeling and are beautiful to read. However, some Chinese sentences are even more confusing. It's like translating from the English context back to Chinese again.

Let's look at the description of a certain paragraph:

This paragraph corresponds to the sentence "sitting in the room to practice illusion".

Then let’s look at it again.

This is Pabongka Rinpoche’s version of the five-sentence explanation of the meaning of all dharmas are like dreams.

The original text is more, I only make some excerpts.

We can see that Chogyam Trungpa made some brief readings and explanations of this hymn, and used poetic elements. The advantage of this is that more people can read it. Gotta understand. There is something about Pabongka Rinpoche's version that is intimidating to ordinary people, and it feels like some kind of inscrutable article.

Admittedly, this is true of most Buddhist texts. But if you study these seemingly difficult articles carefully, you will actually master them more comprehensively and discuss them more deeply. Chogyam Trungpa's poetic expression is more perceptual, giving people a sense of pictures and fantasy. If you think carefully about the pros and cons, you will have a psychological beginning.

Then "Heart Like a Wild Horse" is a book based on ordinary believers' instructions on how to cultivate their minds. It uses poetic language to describe the purpose of cultivating the mind, and uses simple language to allow ordinary believers to enter the door of Mahayana.

Since through comparison, what he said is correct, what about him as a person and what significance does it have to us? For ordinary people, it's not like they read this book and then follow this person, they just "read the book", so it's not a big deal. But in the long run, if this person has evil intentions and uses the similar method to seduce people and creates an illusion of righteousness, it will be dangerous.

So when we "read books", we just read books, because if you follow someone after reading a certain book, you have to be cautious. In the lam-rim, it is said to observe the master. The person you want to follow will also have to observe it for several years, and then there are some criteria for judging it.

From the perspective of my entire study process, "Seven Meanings of Mind Training", I think it is quite useful and it is also a very important book for beginners like me. It’s better to recite it when you have the chance. Take the example of when I was in the monastery. When I was in the monastery, there were not many people. There were many books in the library. I read them when I had nothing to do. There was a book called "Sunlight Treatise on Cultivation of the Mind" (based on the Seven Essentials of Cultivation of the Mind). I forgot who said it, but I felt that my whole body and mind felt very comfortable after watching it, so I didn’t pay much attention to it at first. Later, some unpleasant things happened in the monastery, which made me depressed and troubled. However, the motto of the monastery is "Don't ask outsiders", and everything should be found within yourself. So what's the reason? Where did I go wrong? Where did I go wrong? I couldn't figure it out for a long time, so I suddenly thought of "Sunlight Treatise on Cultivation of the Mind" and went to the library to look for it. Later, I also found the book "The Seven Meanings of Cultivation of the Mind" by the Most Powerful Erzhuan. The opening chapter made me feel comfortable and hit my heart directly. .

After that, this book "The Seven Meanings of Cultivating the Heart" was like a treasure. I always kept it by my side. Whenever something happened, I would take it out and read the words and explanations inside. "Self" is really a hard thing to grind down. When things are fine and the sea is calm, these teachings and so on basically have no effect. However, once there are conflicts, contradictions, and when you have to find your own problems, this book has uniqueness and sacredness.

The practices in the book: "Exchange of Self and Others", "Elementary CHO", these practices are very useful.

It can calm down worries. In this emotional climax, find a gap, get in, and experience emptiness. The feelings of the true Dharma are revealed naturally, which is different from the similar Dharma. It is also completely different from the feeling of the evil Dharma.

The small obstacles and discomfort at the beginning made the body and mind very uncomfortable. Then through continuous practice of exchanging oneself with others, thinking about events, and finding gaps in emotions, the heart will open little by little. That kind of opening is very comfortable, as if the self is opened, and the original self seems to be very solid, little by little. Nothing else can be accommodated, but after opening it, I feel that I can tolerate a lot of emotions, and I can accept the body and mind around me. When I sit in the space, I am very sensitive to the surroundings. With that feeling of opening, I feel like I am. The feeling of Mother Earth, everything can be accepted and allowed on this earth.

So at that time, I often said "the earth is my witness". Finally, I talked about my own feelings, hoping to help more people, calm their worries, find the emotional gap, witness emptiness and dance.