邱陽創巴仁波切開示選譯 Selected Teachings from Chogyam Trungpa Rinpoche
The practice of meditation is based on three fundamental factors:
first, not centralizing inward;
second, not having any longing to become higher;
and third, becoming completely identified with the here and now.
These three elements run right through the practice of meditation,from the beginning up to the moment of realization.
From “Meditation” in Meditation in Action by Chögyam Trungpa, page 66
Meditation Without Expectation
Book coverOne must practice meditation directly without expectation or judgment and without thinking in terms of the future at all.
Just leap into it. Jump into it without looking back. Just start without a second thought.
From “Wisdom” in Meditation in Action by Chögyam Trungpa, page 90
The Perceiver of the Universe
“The practice of meditation is based not on how we would like things to be but on what is.
We often do not have a proper understanding of what we are, of what we are actually doing.
From the beginning, spirituality should be concerned with the actuality of who is involved in the practice.
In the Buddhist form of meditation, we try to look at the perceiver of the universe, the perceiver that is self, ego, me, mine.”
From The Sanity We Are Born With: A Buddhist Approach to Psychology by Chögyam Trungpa, pages 43–44
Nowness is the Essence of Meditation
Whatever one does, whatever one tries to practice, is trying to see what is here and now.
One becomes aware of the present moment through such means as concentrating on the breathing.
This is based on developing the knowledge of nowness, for each respiration is unique.It is an expression of now.
From “Meditation” in Meditation in Action by Chögyam Trungpa, page 60
Energy Run Wild in Its Own Sanity
It is possible to have energy that is free from karma.
There’s original bewilderment.
From that original bewilderment, in which you experience space of some kind, energy arises.
Through that energy, you can work with all the troubles of work, sex, and money.
It is fresh energy without a debt.
Because you get this energy directly from the basic bewilderment,
without going through the conceptualized idea of volitional action, it is energy run wild in its own sanity.
From “Karma” in Work, Sex, and Money: Real Life on the Path of Mindfulness by Chögyam Trungpa, page 206
（Work, Sex, Money - Real Life on the Path of Mindfulness）的「業力」（Karma）章，第205頁。
Spot For a Momentbr
Meditation acknowledges basic bewilderment and the space in which basic bewilderment forgets to create its tantrum.
Then there’s some gap, some room somewhere.
However, it seems a long, long way from there to everyday simplicity.
When we discover this space in meditation, it’s as though we have gone to the peak, to Mount Everest.
Then what? It seems to be a long way down to the ground.
There are actually many opportunities for relating with bewilderment.
There’s the opportunity to finally stop everything. We decide not to rush, not to run anymore.
We stop for a moment, just to be quietly with the meditation technique, whatever it may be.
Then there are just teeny-weeny stars shining through the darkness—an occasional glimpse.
From “Karma” in Work, Sex, and Money: Real Life on the Path of Mindfulness by Chögyam Trungpa, page 205
大樂與金剛慢。 BLISS AND VAJRA PRIDE
On the level of tantra, the mahamudra level, pleasure does not take place through the pores of your skin,
but pleasure takes place on your very flesh without skin. You become the bliss rather than enjoying the bliss.
You are the embodiment of bliss, and this contains a quality of your being very powerful.
You have conquered pleasure and pleasure is yours.
One doesn't even have to go so far as to try to enjoy pleasure, but pleasure becomes self-existing bliss.
In this way every experience that might occur in our life-- communication,visual experience,auditory experience,
consciousness: anything that we relate to -- becomes completely workable, highly workable.
In fact, even the notion of workability does not apply. It's yours. It is you, in fact. So things become very immediate.
This is what is often called vajra pride, indestructible pride.
Pride in this case is not arrogance, but is non dualistically self-contained.
You are not threatened by your projections or projectors, but you are there, and at the same time,everything around you is you and yours.
From “Mahamudra”, in "ILLUSION'S GAME: The Life and Teaching of Naropa" by Chögyam Trungpa Rinpoche. Page 121
Egoless Common Sense
Decision making based on accepting a situation is expressing faith and gentleness;
therefore, it could be said to be compassion.
Once you see the situation as it is, then you just involve yourself in it and it takes you along.
In fact, you can tell what the end is going to be. That is developing egoless common sense.
Egoless common sense is not based on "because-of-anything," but it is based on "it-will-be-so."
You could project your future quite accurately or take the right path quite accurately if you had that general egoless common sense.
With such precision and clarity, as well as egolessness, you are not dwelling on hope or fear.
Then things take place naturally.～Chögyam Trungpa Rinpoche
Freedom From Imprisonment
The experience of mahamudra is the pinnacle of the tradition of tantra.
Maha means "great," and mudra means "sign" or "gesture.
" To experience mahamudra is to realize that the literal truth,
the symbolic truth, and the absolute truth are actually one thing,that they take place on one dot, one spot.
One experiences reality as the great symbol that stands for itself.
The bliss of mahamudra is not so much great pleasure , but it is the experience of tremendous spaciousness, freedom from imprisonment,
which comes from seeing through the duality of existence and realizing that the essence of truth, the essence of space, is available on this very spot.
The freedom of mahamudra is measureless, unspeakable, fathomless. Such fathomless space and complete freedom produce tremendous joy.
This type of joy is not conditioned by even the experience of freedom itself; it is self-born, innate. ～Chögyam Trungpa Rinpoche
From “Sacred Outlook”, in THE HEART OF THE BUDDHA, pages 168 to 169.
～ Chinese translation by Serena http://blog.xuite.net/yeshi_tsogyal/twblog/142814561
The First Characteristic of a Dharmic Person is Passionlessness
The first characteristic of a dharmic person, or a practitioner, is passionlessness,which is an interesting theme for Westerners.
You have all kinds of possibilities of organizing and creating occupations--from chewing gum to taking trips to the Bahamas.
You are always looking for ways to solve your boredom, your boredom problem.
In contrast, passionlessness means experiencing boredom properly and fully.
You don't immediately fill the gap with all kinds of things....
In Western society, when any little irritation comes up, there is always something to cure it.
They even sell little pads to stick on your spectacles to keep them from sliding down,so that they will stay on your nose properly.
From little things like pads for your spectacles to the biggest of the biggest,as long as anybody can afford it,
the Western approach is to cure any kind of boredom,any kind of irritation at all.
So passion is connected with being unable to relate to boredom-- needing some kind of sustaining power.
And a practitioner is someone who can maintain himself, who can relate with boredom.~Chögyam Trungpa Rinpoche
From “Seven Characteristics of a Dharmic Person”, in THE COLLECTED WORKS OF CHOGYAM TRUNGPA, Volume Two, pages 484 to 485.
Poverty is Also Richness
The buddha of the human realm is a buddha with a begging bowl.
This represents the mentality of poverty, which is the largest concern of the human realm.
In order to relate with poverty, you have to speak the language of poverty.
But by carrying a begging bowl, in fact, it is as though you always have something to put things into.
In other words, the ultimate mentality of poverty is also the mentality of richness at the same time.
Whatever situations need to be created, you can create them, and you get it.
You are in command of the whole situation. So that is being extremely wealthy.~Chögyam Trungpa Rinpoche
From “The Human Realm”, in TRANSCENDING MADNESS: THE EXPERIENCE OF THE SIX BARDOS, page 247.
The Warrior is Also an Artist ~ Chögyam Trungpa
If the warrior does not feel alone and sad, then he or she can be corrupted very easily.
In fact, such a person may not be a warrior at all.
To be a good warrior, one has to feel sad and lonely, but rich and resourceful at the same time.
This makes the warrior sensitive to every aspect of phenomena: to sights, smells, sounds, and feelings.
In that sense, the warrior is also an artist, appreciating whatever goes on in the world.
Everything is extremely vivid. The rustling of your armor or the sound of rain drops falling on your coat is very loud.
The fluttering of occasional butterflies around you is almost an insult, because you are so sensitive.
From “Smile at Fear" : Awakening the True Heart of Bravery
The spiritual friend’s role is to take you out for a walk to look at the star of Bethlehem.
It is a real experience at that point, no myth.
There is the star of Bethlehem out there shining, and it is not a matter of conmanship at all.
It’s a real experience, very real. It can be called the meeting of two minds.
The main point here is making enlightenment real, rather than purely a myth.～Chögyam Trungpa Rinpoche
From “The Path Is the Goal” by Chögyam Trungpa, pages 40–41
Self-Hypocrisy and Basic Sanity
It could happen that if we were really honest with ourselves, if we allowed space for ourselves,
we automatically would know that the subtlety of self-hypocrisy is always there, without fail.
Even if you had great power, great will power to override these obstacles, still you would know.
There still will be a very faint but very sharp, very delicate and penetrating understanding that something is not quite right.
That is basic sanity, which continues all the time, without fail.
From “Transcending Madness” :The Experience of the Six Bardos by Chögyam Trungpa, page 13
When Passion Is Transmuted
The idea is that passion should be transmuted into compassion for yourself and others.
This is possible because passion without reference point, goal orientation, or aggression is compassion.
When passion is transmuted into compassion, you do not abandon your existence, but you are able to be gentle and nice.
Since you are not substituting such behavior for your actual self, you do not feel particularly lost or deprived of your capabilities.
Beyond that, you can expand to others as well. So you are full, but at the same time, you are empty.
From “The Bodhisattva Path of Wisdom & Compassion” by Chögyam Trungpa Rinpoche, edited by Judith Lief page 436
～Judith Lief's upcoming online course based on the book:https://www.shambhala.com/topic/bodhisattva-path/
The Freshness of Not Rebuilding ~ Chögyam Trungpa
“Egolessness” does not mean that nothing exists, as some have thought, a kind of nihilism.
Instead, it means that you can let go of your habitual patterns and then when you let do, you genuinely let go.
You do not re-create or rebuild another shell immediately afterward.
Once you let go, you do not just start all over again.
Egolessness is having the trust to not rebuild again at all and experiencing the psychological healthiness and freshness that goes with not rebuilding.
The truth of egolessness can only be experienced fully through meditation practice.
From “The Sanity We Are Born With: A Buddhist Approach to Psychology” by Chögyam Trungpa, pages 43–44
The Sun Is Never Behind The Clouds
「We say that the sun is behind the clouds, but actually it is not the sun but the city from which we view it that is behind the clouds.
If we realized that the sun is never behind the clouds we might have a different attitude toward the whole thing. 」”~ Chögyam Trungpa
在菩薩的眼中，整個世界就是個巨大的急診室。From a bodhisattva’s point of view, the whole world is a giant emergency room
If you want to reach people, you have to take positive action. People in samsara always do harmful things.
Quite literally, they hang themselves up and kill themselves. So there is no room to philosophize.
It is a very immediate situation, like walking into the emergency room of a hospital.You see that same kind of craziness everywhere.
From a bodhisattva’s point of view, the whole world is a giant emergency room.You have to stop people from harming themselves.
As a would-be bodhisattva, that is what you have to do.
You cannot just leave, and hope somebody else will come along and do the job for you.
You have to be the person who does the job, who actually saves somebody.
The responsibility is on you. You should be willing to use the corrective mechanism of telling the truth;
from the minute you wake up, you should be willing to speak up if there is a problem.
The discipline of working for others applies to everything you do.
~ The Vidyadhara Chogyam Trungpa
The Dance Of Compassion
True compassion is spacious and wise as well as resourceful.
This type of compassion could be called intelligent love or intelligent affection.
We know how to express our affection so that it does not destroy a person but instead helps him or her to develop.
It is more like a dance than a hug. And the music behind it is that of intellect.
Excerpted from “Intellect and Intuition,” in The Heart of the Buddha: Entering the Tibetan Buddhist Path by Chögyam Trungpa Rinpoche, page 15
The Meditation I am Talking About is Connected With Life Itself
"I am sure that a lot of people have read and heard about the practice of meditation over and over again,
but when I talk about meditation in this case it is not that of the mind pondering on different subjects,
nor is it some means of achieving power, psychic power or the power of concentration,
nor for that matter is it the business of trying to become a successful mentally controlled person.
The meditation I am talking about is connected with life itself."