The mishap lineage transforming confusion into wisdom 4th edition trungpa chögyam book PDF download
The Mishap Lineage Transforming Confusion into Wisdom 4th Edition Trungpa Chögyam
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The Sanity We Are Born With A Buddhist Approach to Psychology 4th Edition Trungpa Chögyam
All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher.
A portion of the author’s proceeds from this book are being donated to the Konchok Foundation, which supports the rebuilding of the Surmang monasteries, the education of the Twelfth Trungpa, and other projects in East Tibet.
Frontispiece: Chögyam Trungpa in the robes of the Tenth Trungpa. Photo by Martin Janowitz.
The Tibetan symbol that appears on the cover and chapter openers of this book is called an Evam Evam is the personal seal of the Trungpa tulkus. It is a symbol of the unity of the feminine principle of space and wisdom, E, with the masculine principle of compassion and skillful means, Vam.
Library of Congress Cataloging-in-Publication Data Trungpa, Chögyam, 1939–1987.
The mishap lineage: transforming confusion into wisdom / Chögyam Trungpa; edited by Carolyn Rose Gimian.—1st ed. p. cm.
Includes bibliographical references and index.
eISBN 978-0-8348-2124-8
ISBN 978-1-59030-713-7
1. Drun-pa lamas—Biography. 2. Religious life—Kar-ma-pa (Sect) I. Gimian, Carolyn Rose. II. Title.
BQ7682.9.A2T78 2009 294.3′9230922—dc22
Contents
Editor’s Preface Ocean Waves of Devotion
1. The Practicing Lineage
2. Kagyü Lineage / Mishap Lineage
3. Trung Ma-se and the Three Idiots
4. Tent Culture
5. The Fourth Trungpa
6. Trungpas Five through Ten
7. The Eleventh Trungpa
Appendix: The Trungpa Tulkus Light of Blessings
Editor’s Afterword
Editor’s Acknowledgments
Notes
Glossary
Resources
About the Author Index
Editor’s Preface
THE MISHAP LINEAGE: Transforming Confusion into Wisdom is Chögyam Trungpa’s personal reflection on his lineage, the lineage of Trungpa tulkus, or incarnate teachers, which began in Tibet in the fifteenth century. Chögyam Trungpa himself, who was born in Tibet in 1940, was the Eleventh Trungpa.1 In this book, Trungpa Rinpoche—rinpoche is a title for reincarnate teachers that means “precious one”—is not so much documenting the history of the teachers in the lineage as he is informing our own contemporary experience with the myths or stories of his predecessors. Here, stories from the lives of the Trungpas are a point of departure for the discussion of the principles and the experiences that guide a practitioner’s journey on the path. These discussions are also related to how he viewed the introduction of the Buddhist teachings in North America and his hopes for their future.
He uses the historical framework to help us understand how we can relate to the idea of lineage and community in the modern context of a spiritual journey. What is the nature of lineage? How can we, as twenty-first-century practitioners, connect with the stories of practitioners’ experiences hundreds of years ago? Does their experience apply to us? Is it true, is it relevant, is it real? These are questions the reader can explore in this volume. Perhaps some of the questions will be answered. Perhaps some will remain as fuel for the journey. That would certainly be in keeping with how the author taught. He was much more interested in awakening curiosity than in providing certainty, and the style of the presentation here is in keeping with that.
The idea of the Mishap Lineage, encountering and sometimes even inviting constant mishaps and then using them as the ground for the next stage of development on the path, is introduced here as a defining
characteristic of the Kagyü lineage, and particularly of the line of the Trungpas. The theme of mishaps and the lineage of mishaps comes up over and over. So far as I was able to uncover, there is no term for “Mishap Lineage” in Tibetan. Chögyam Trungpa gave us dynamic translations for key Buddhist terms in the English language, many of which have shaped the view of practice and the Buddhist path in America. Beyond that, he coined new phrases that have no equivalent in Tibetan or Sanskrit, such as spiritual materialism, meditation in action, and—now we learn—Mishap Lineage. These terms may be among the most important concepts he presented; clearly, they are particularly applicable to Buddhism in America. The concept of the Mishap Lineage also reflects the personal quality of his own journey. His coming to the West only occurred because of the “mishap” of the Chinese invasion of Tibet. His coming from England to America only took place because of many mishaps that occurred in England. He himself feasted on mishaps, using them as fuel and food for the continuing journey rather than shying away. The Mishap Lineage was chosen as the title for this book because this principle seems to resonate so strongly with our experience of Buddhist practice in the West. The seminar that was the basis for much of the material in this book, as far as this editor knows, is the first place where this concept was introduced.
Chögyam Trungpa died more than twenty years ago, on April 4, 1987, yet his teachings are still practiced today by thousands, many of whom never met him, and read each year by tens of thousands more. There is a growing appreciation for the central role that he played in bringing the Buddhist teachings to the West, in particular his pivotal role in establishing the tradition of the Practicing Lineage in America. This book is an offering to him, the teachers of his lineage, and to his students, both those who knew him and studied with him personally, as well as those who encounter him in his written work or are practicing now in his tradition, applying his teachings in their practice of meditation, following the path he laid out.
This volume is also an offering to the current teachers and practitioners at the Surmang monasteries in East Tibet, especially those at Surmang Dütsi Tel, Trungpa Rinpoche’s main monastery in Tibet, which his Western students are now helping to rebuild; Kyere Gön, a small monastery not far
from Surmang Dütsi Tel, where Rinpoche discovered many important terma teachings;2 and Wenchen Nunnery, near Kyere, where the nuns practice many of Rinpoche’s teachings in their retreats. After all, as Rinpoche says in the last talk: “Surmang is Trungpa. Trungpa is Surmang.” It is where most of the events described in this volume took place. And we should not forget that without Surmang and the mishaps that affected Tibet, there would never have been a Chögyam Trungpa in America. We owe these people and this place an enormous debt.
Surmang Dütsi Tel. Drawing by Chögyam Trungpa.
In December 1975, when Rinpoche presented the Mishap Lineage seminar (originally titled “The Line of the Trungpas” seminar) that is the basis for this book, he had little reason to believe that his dharma lineage had survived at Surmang. Rinpoche began his journey out of Tibet in 1959, after receiving a report of the sacking of the monastery. His bursar described to him how the sacred remains of the Tenth Trungpa were desecrated by the Chinese. The bursar, having cremated the remains, brought them to Rinpoche. Understandably, Trungpa Rinpoche saw little future for the dharma in Tibet. Many terma teachings that he had discovered at Surmang were destroyed, as far as he knew, as well as other practice texts and writings. He rarely spoke about these teachings, perhaps in part because he saw no chance that they would be recovered.
Toward the end of his life, Trungpa Rinpoche received letters and other communications from Tibet, including a letter from his mother, and he
expressed a desire to visit Surmang by helicopter (since he was not well enough to get there by other means), but this was not to be. Following his death, a number of his students traveled to Surmang and began to reestablish relationships there.3 In the late 1990s, the first teacher from Surmang Dütsi Tel came to America. Khenpo Tsering Gyurme traveled to Colorado to meet his Western dharma family, to bring us news of our Tibetan dharma brothers and sisters, and to ask for assistance in rebuilding and reenergizing the situation there. In 2003, he worked with the Nalanda
Translation Committee to bring two other teachers from Surmang to America: Karma Senge Rinpoche (aka Karseng Rinpoche), Trungpa Rinpoche’s nephew; and Damchö Tenphel Rinpoche, Trungpa Rinpoche’s younger brother. Karseng Rinpoche, who never met Chögyam Trungpa, spent years traveling throughout East Tibet gathering copies of all of the texts that Chögyam Trungpa had written or received as terma during his twenty years in Tibet. Karseng Rinpoche received the transmissions for these texts from practitioners there, who kept their copies of these texts as their preciously guarded treasures. Now the Nalanda Translation Committee is translating this material, and Rinpoche’s students in North America are beginning to receive these transmissions.4
Sakyong Mipham Rinpoche, Chögyam Trungpa’s eldest son and lineage holder, conducting a long life empowerment at Surmang, 2004. Photo by Peter G. Seidler.
If we could ask him, Trungpa Rinpoche—even knowing that the dharma tradition in Surmang had survived—would surely still emphasize that a key component of the future of Buddhism lies in the West. He was a remarkably prescient person. His emphasis on the teachings going forward in the West was not just a response to what had happened in his homeland. While paying homage to the history of the lineage and with respect and love for our Asian origins, we must look to ourselves, Western practitioners of the dharma, to stabilize and carry forward the future of Chögyam Trungpa’s dharma legacy. We must make the teachings our own. Choicelessly, we carry a responsibility for the propagation of his teachings. What he did in America was unique, and the burden to preserve that is ours. He trusted his Western students in a way that is almost beyond comprehension. How can we not repay that trust?
Nevertheless, we feel humbled by the exertion, devotion, and realization of those teachers we’ve met from Surmang.5 More than that, meeting them feels like meeting family. How extraordinary to feel so at home with people from this far, far away place, so different from our own and yet so similar. It is also that sense of meeting family that recurs throughout reading the stories in The Mishap Lineage.
Family portrait from the visit of Diana Mukpo (Chögyam Trungpa’s widow) to Tibet, summer 2002
During a break while working on this volume in the country outside of Halifax, Nova Scotia, I went for a walk through fields behind the retreat house. It had been a winter with little snow, so although it was only midMarch, most of the snow had melted, and I was able to trudge through the fields of long, unmown hay. In many places, the undergrowth was pushed up in peaks and hillocks by a combination of wind, snow, and animals bedding down in the grass. I was reminded of Trungpa Rinpoche’s story about the origin of the name Surmang, which means simply “many cornered.” The teacher Trung Ma-se took the name Surmang from the reed hut in which he lived for many years. The hut had a lot of corners, because you need those if you build a house out of just reeds. Here, centuries later and thousands of miles away, in the fields behind a little house in eastern Canada, I saw hundreds of corners made out of long grass, and it felt as though I were seeing the footprints of the teacher, pushing up the grasses wherever he walked.
In this small volume, may you encounter some of these footprints making a path through your mind and into your heart. May we all benefit from the teachings of the Mishap Lineage.
Carolyn Rose Gimian Trident Mountain House
Nova Scotia
Ocean Waves of Devotion
A Supplication to the Garland of Births of the Surmang Trungpa Rinpoches
OM SVASTI
Supreme lord of the hundred devas of Tushita, Great Maitreya of great maitri, protector of beings, Dharma regent, the great prince himself, We supplicate you, the future buddha.
Born of a royal family, you attained the siddhi of Hevajra; By the action of a great lord of yogins, Riding a miraculous tiger, you are victorious in all directions. We supplicate you, Dombi Heruka.
In the mansion of the luminous vajra pinnacle Vidyadhara arises in the form of a mahasiddha. The protector who makes the doctrine of the supreme yana shine like the sun, We supplicate at your feet, Shri Simha.
Heart son, blessed by the great Ugyen, Who pierced the evil king with a vajra arrow, Vajrapani disguised as a man, We supplicate at your feet, Palkyi Dorje.
You accomplished the realization of the nonduality of prana and mind, Self-liberating all dharmas of samsara and nirvana in mahamudra; Never passing from there, Truku Repa, We supplicate you, great lord of siddhas.
You pleased the supreme guru and obtained the profound instructions; Practicing them correctly, appearance dawned as dharmakaya; You realized mind as unborn dharmakaya. We supplicate at your feet, Lhopa Gomchung.
The prince, born from the family of Nyö, Perfected the great mind-power of completely knowing the sutras and tantras,
Exalted on the crest of the ocean of siddhas and pandits. We supplicate you, Thingma Sanggye Trak.
Heart son of Lodrö Rinchen, mahasiddha of the Practice Lineage, Greatly empowered with the realization of true meaning, Completely attaining the dharmakaya kingdom of nonmeditation, We supplicate at your feet, Kunga Gyaltsen.
You planted the victory banner of practice in the place of Tserlung. Mahakala has shown you his pleasing face again and again. Supreme commander of the ocean of ability and power, We supplicate at your feet, Kunga Sangpo.
Outwardly, completely caring for the practice of a shravaka, Inwardly, mind steeped with the two bodhichittas, Secretly, binding all dharmas of samsara and nirvana in the avadhuti, We supplicate at your feet, Kunga Öser.
Seeing clearly all the vast knowable dharmas of the universe, Holding still the essence of prana, nadi, and bindu, Great chief of the siddhas of Chakrasamvara and others, We supplicate at your feet, Kunga Namgyal.
Exalted amidst the ocean of the Practice Lineage, Perfect in learning, contemplation, and meditation, you attained their essence And accomplished the siddhi of samyag-jnana.
We supplicate at your feet, Tenpa Namgyal.
All the rivers of the four oral lineages Are gathered in your mind’s ocean—you ripen disciples And have reached the highest mark of the paths and stages. We supplicate you, Tendzin Chökyi Gyatso.
Wealthy in the treasure of the ocean of the hearing lineage, Raising the jewel victory banner of the two siddhis, The friend who leads worthy ones on the good path of the four kayas, We supplicate you, Jampal Chökyi Gyatso.
Supreme among the million holders of the Karma Kagyü doctrine, Fully manifesting the mark of the path that achieves the profound secret, Completely holding the powerful force of buddha activity, which benefits others,
We supplicate at your feet, Gyurme Tenphel.
You who became the heart son of Karmapa, With the eye that sees the ultimate teaching just as it is, Lord of dharma, you spread the hearing lineage, which ripens and frees. We supplicate at your feet, Tenpa Rabgye.
Only heart son of the Jamyang guru, Resplendent leader of siddhas and pandits, Holding the life-force of the Karma Kagyü doctrine, We supplicate at your feet, Chökyi Nyinche.
Lord of yogins—Kunga Lekpa and so on— In the play of the million siddhas and pandits of the old and new schools, You possess the mind that recalls previous existences. We supplicate you, all-pervading lord, the glorious guru.
Prince, great moon of compassion, You spread the power of the enlightened family,
Showing the great yana, the good path of the Victorious One. We supplicate you, Karma Thrinle Künkhyap.
Likewise, to the assembly of root and lineage gurus, We respectfully prostrate, make offerings, confess evil deeds and degrading actions;
Rejoicing in virtue, we request you to turn the wheel of dharma; We request you to remain, not passing into nirvana, and we dedicate the accumulation of virtue.
May the multitude of beings stretching to the limits of the sky
Purify obscurations, perfect the accumulations, and attain the state of the four kayas.
From today onwards, until I and others attain the essence of enlightenment, May the glorious guru accept us and never be separated from us.
At the request of Karma Ösal Lhüntrup, who holds the treasure of the three disciplines, I, Jamyang Chökyi Lodrö, wrote this so that the blessings of the guru may seep into your heart. SARVADA MANGALAM1
HE SUBJECT of this book is the Trungpa lineage, or the line of the Trungpas. The author of this book belongs to this lineage. He is one of the Trungpas. In fact, I am the eleventh one of them. We are not talking about the dynasty of a kingdom, and we are not talking about a family history. But we are talking about how the lineage situation evolved through the various Trungpas over the ages, up to the present situation.
The first question is, what particular tradition is the line of the Trungpas associated with? To begin with, Buddhism, of course, and then the Buddhist tradition in Tibet. What kind of Buddhist discipline is associated with the Trungpa lineage? And what particular locality of Tibet is the lineage connected to? We are forced to consider the background story, which is connected with what is known as the “teachings of the Practicing Lineage.”
All of you who are reading this book and studying these teachings are also part of that lineage. At this point, a lot of you have inherited it, a lot of you are just about to inherit it, and a lot of you are just beginning to dip into this particular tradition. That tradition, again, is called the “Practicing Lineage.”
There are four major schools of Tibetan Buddhism. These are the old, or older, school; the medium, or middle, schools; and the newest one. The old school is known as the Nyingma tradition. It is continuing the tradition of Padmasambhava, the great Buddhist adept, saint, and yogi who formally, officially introduced, or instigated, the teachings of Buddha into Tibet from India. Then there are the medium, or middle, schools, which are two: the Kagyü and the Sakya. They came into the picture much later, presenting
further Buddhist teachings from India. Then, the latest one, the newest one, the youngest one of all, is the Geluk tradition.
The Geluk tradition is, we could say, completely and fully a Tibetan product of Buddhism, because it did not have any direct historical relationship to Indian Buddhism. At the time that the Geluk tradition arose, Indian Buddhism was already far gone and slowly dying out, due to the Moslem invasions of India. Most of the remaining Buddhists in India were persecuted or had gone underground. A lot of the Buddhist monasteries were attacked by the Moslems, because the Moslem troops thought that people wearing uniforms must be soldiers. So monks were killed and monasteries were completely destroyed.
The Islamic tradition, particularly, doesn’t believe in making idols out of any deities. They believe that any images representing the truth shouldn’t be anthropomorphic. Consequently, the Moslems destroyed many Buddhist statues, wiping out evidence of Buddhist culture as much as they could. Still to this day, from excavations taking place in India, we are finding Buddhist temples, stupas, and images that have received a token Moslem seal on them: either the statue is without a nose, or without ears or fingers, as a mark of disapproval of the deification of anthropomorphic images.1
To get back to the main subject, the Practicing Lineage is one of the middle schools, the Kagyü, which came after the old, or ancient, schools. The Kagyü lineage developed through various Tibetan masters—scholars who visited India and received teachings there and then returned to establish their particular situation in Tibet. Namely, there was the famous translator-saint Marpa, who visited India three times and brought the teachings he received there to Tibet. His disciple Milarepa was the greatest yogic poet of Tibet, or shall we say, singer-poet. We could call him the first Tibetan blues singer. And then there was his disciple Gampopa, and then Gampopa’s descendants established the lineage of the Karmapas. At this point, the lineage of the Kagyü, the Practicing Lineage, consists of something like forty-five generations—up to the time of the Eleventh Trungpa, whoever he might be!
The meaning and significance of the Practicing Lineage is important for you to understand before we can consider the rest of the story, so to speak.
Practicing Lineage is a term that was developed by Milarepa. Previously, the tradition was known as the “Lineage of the Sacred Word,” which is actually a phrase that we are using again these days. In the Kagyü tradition, ka means “Logos,” “sacred word,” “command,” “truth,” and gyü means “thread” or “continuity”—which is close to the idea of lineage. In Milarepa’s time, the Kagyü tradition became known as “Drubgyü”: drub means “practice,” and gyü means “lineage” or “line.” The Practicing Lineage places a lot of importance on the necessity to practice, to sit or meditate. Without practicing, without understanding the meaning of practice, no real communication or development takes place in your understanding of Buddhism, or the buddhadharma.
In the Practicing Lineage, it is equally important to have a great deal of devotion to your teacher, who actually embodies the symbolism or the concept of practice. The guru himself or herself has already achieved a high degree of enlightenment through practice. Moreover, the guru is the only person who can actually push you and who can be a heavy-handed friend, who can actually make you sit a lot and go beyond your slothfulness and laziness. If you want to boycott anything, only the guru can push you and make you sit a lot, practice a lot.
Theoretically, a cosmic guru could send you blessings and encouragements through your psychic antenna, and he might tell you all kinds of stories and send you all kinds of messages. Such things are regarded as very fishy according to the Practicing Lineage. We can always reinterpret such messages according to our own desires. To begin with, our own interpretations, received through our antennae, are not so substantial. But on top of that, we can actually reinterpret things according to our liking. So it is necessary that the guru be an earthly person, born and raised on this planet earth, to begin with. You need someone who regards himself or herself as a human being, who would like to share the love and hate, sweet and sour, and hot and cold of this particular world. It must be someone who can speak to you on a person-to-person basis, who acts as a mirror reflection, in some sense, and also provides real, genuine communication, independent of politicking or over-indulgence in either charitable kindness or obsession with masochistic trips. The guru-student relationship must be
free from all those things. It requires someone who is somewhat sensible, reasonable, but at the same time unyielding. Traditionally, this is a wise person, somebody who can’t be persuaded to buy your side, or your trip. It must be somebody who can actually be clear about the 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 to practice a lot, to sit and meditate a lot.
The basic teachings of Buddha are about understanding what we are, who we are, why we are. When we begin to realize what we are, who we are, why we are, then we begin to realize what we are not, who we are not, why we are not. We begin to realize that we don’t have basic, substantial, solid, fundamental ground that we can exert anymore. We begin to realize that our ideas of 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 particular pigeonholes, our own desires. We usually want to glorify ourselves by collecting stories and wisdom from every worthy person. We would like to meet lots of people who are seemingly worthy people according to our own judgment, and we constantly collect all of those stories and re-edit them according to what we want. 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 special place in social situations, be known as an important wise person, so that people will come to me and consult me.” We have those kinds of desires. We are not really interested in developing spiritually; we are more interested in evolving politically in the name of spirituality. Such a situation is known as “spiritual materialism.” I actually wrote a book about it, called Cutting Through Spiritual Materialism. The Practicing Lineage teaches us that we have to get rid of those ego-centered conceptualized notions of the grandiosity of 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 enlightenment. One can’t watch one’s own burial, in other words. We have to learn to be willing
to die, to subside. This particular “me” that wanted to attain enlightenment has to go away. When that happens, then you actually attain enlightenment.
In order to shed the ego, in order to understand the principle of egolessness, we have to practice a lot, sit a lot. We have to experience a lot. We might have some intellectual, analytical understanding, but even that understanding has to be based on an intuitive experience of the practice situation. Without that, we can’t develop at all. We are simply creating and expanding further schemes related to our own grand plans for a spiritual ego trip, spiritual materialism, and so forth.
Everyone in the lineage of the practicing tradition has been extremely sarcastic and critical of the current scenes taking place around them. They were extremely critical 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 alone but in the rest of the world. Someone should at least have a critical view of how things should happen, how things shouldn’t happen. That particular sharp vision, traditionally known as “prajna vision,” is very important. And that is a very lively situation, a living situation, which still is up-to-date. In fact, that is why we are here.
The Practicing Lineage is the most pure, and is unhampered by any kind of spiritual materialism. Instead of just viewing this lineage from a purely historical point of view, we should realize that this experience of lineage can take place in ourselves.
How we have come to be, how we have come to practice—our particular basic, general background—is that we would like to become richer and more conscious people, highly evolved people. That is why we are interested in spiritual practice. That is our “trip,” and those trips are known as real trips. 2 Those trips are questionable, and such trips require a very heavy critical dosage of the Practicing Lineage message, so that we can be woken up from our naïveté, our confused attitude about spirituality, and our attempts to pollute the spiritual world of the current century.3
Student: Is the desire to be more aware always problematic?
Chögyam Trungpa Rinpoche: It seems that way. That very word desire makes the whole thing questionable. However, there is a difference between desiring to be more aware and being willing to be more aware. If you’re just willing, it’s very straightforward. But if you desire to be, and you are trying to be, and you’re trying to reach some degree of reference point, that seems to be problematic.
S: Have you ever experienced a desire to spread Buddhism in the West, or is it just a willingness?
CTR: Both.
S: I’m curious to know what happens next when you experience the desire?
CTR: Well, if you are at the point of being willing to spread Buddhism and having your desire be for Buddhism, I don’t see any particular problems. When you get into Buddhism completely, you have the capability of spreading the teachings. I wouldn’t exactly equate that with the desire such as Hitler or Mussolini had. It seems to be a slightly different kettle of fish. Spreading the dharma is such a big undertaking that you can’t make it your show, your private project. You can’t have a large-scale personal desire anymore. You are basically intimidated [by how huge the project is]. You could try to use guns and bullets, as a Hitler or a Mussolini might do, but that is quite contradictory in spreading Buddhism. You also can’t use too many pamphlets, and you can’t spread the dharma in the style of Billy Graham, either. Spreading the dharma is not a situation of emotionally invoking the teachings. Buddhism is very dull. You have to be willing to come across all kinds of obstacles. If you are willing to take such chances, quite possibly you’re willing to be fearless at the same time. At the point where you’ve reached the level of fearlessness, your desire has somewhat subsided.
CTR: Somebody else? Resident poet? [Laughter]
Allen Ginsberg: Does meditation tend naturally to cut through ambition?
CTR: I think so, unless you are in some kind of an endurance contest. That happens in some American Zen traditions. But I think fundamentally it should and could and would.
S: Is there any way that a person can hope to share something he’s found that he thinks is of value, with his friends or his family, without getting manipulative and into a power thing?
CTR: Absolutely. This is what the essence of compassion is, you know: to copy how you relate with your child. I think the question is how much you want to be the head of the family or the ringleader of your friends. You know, if that ambition is not there, but you have a genuine willingness to share, that is precisely the concept of sangha, in traditional terms. You are willing to be friends with everybody, but at the same time you are not particularly taking credit. You don’t make people depend on you. Everybody can stand on his or her own feet. The idea of helping is to make others independent of you. You help them to become more independent rather than making them addicted to you. Those are the two kinds of help. As long as that understanding is clear, there’s no problem. The whole thing is delightful.
S: Rinpoche, as one’s practice deepens, one becomes more and more aware of spiritual materialism, to the point that one experiences it so much that one reaches a state of complete nausea. How can this be used as an inspiration to go on?
CTR: I think we have to go slightly further and then stop there. You see what I mean?
S: You mean by welcoming the feeling? By acknowledging it?
CTR: Not necessarily. But you’re still willing to face further icebergs.
S: Further what?
CTR: Icebergs. Then the whole thing is terrific. [Laughter]
S: Is that a promise?
CTR: If you like. Great icebergs. [Laughter] It’s a very cold promise.
S: I’ve heard you talk several times about the guru being a mirror to the students. I’d like you to say something more about that.
CTR: Well, I think I’ve said enough. Maybe if I say too much, the guru ceases to be a mirror. He becomes a tape recorder.
S: Gotcha.
S: One thing I was wondering about was political ambition in the name of spirituality and how that connects with some kind of political scene. This would also dampen one’s naive notions about spirituality.
CTR: I think people would like to build themselves up into important people who can manipulate others, starting with their friends, and finally including the rest of the world. Whenever the ego orientation is to make the whole thing grand, that is related with a power trip, shall we say, which becomes political.
S: I see a lot of people personally getting carried away with some small sense of power that they may have in a spiritual community. Sometimes I wonder what the balancing factor is. Who keeps on top of them?
CTR: Well, I don’t think the whole thing works that way, particularly. It doesn’t have to be that somebody keeps on top of them or that the whole situation is purely a computerized system of levels of bureaucracy. We could say that the whole situation is based on natural evolution, in some sense.
Sometimes a person would like to exert his or her power in practicing spirituality in order to develop further grandiosity, glorifying his or her own existence. That is quite transparent, which is to say that in this situation people are not actually in keeping with the lineage heritage. They would like to step out of it and create their own little satellite, which is known as an unguided missile.
However, we can’t lay a trip on a head cook who has to lay a trip on the rest of the cooks in a kitchen. We can’t lay a trip on the head garbageman who is laying trips on the rest of the garbage crew, or the head builder who is laying trips on the rest of the builders. Those are not particularly regarded as spiritual trips. They are necessary trips, in order to make things happen. There has to be a central headquarters of information that is redistributed or passed on to others. And since your question was by innuendo, my answer could also be by innuendo. [Laughter]
I would like to encourage everyone to sit and practice meditation. If you don’t do that, you are creating further pollution and further problems. If you haven’t practiced meditation before, you might experience some
difficulties, both physical problems and problems with boredom. Such things are purely petty problems. If you are willing to go ahead and practice, you can do it. I would very highly encourage you to take part in the sitting practice of meditation. In that way, you create further purity in your life situation, rather than further pollution.
CHAPTER TWO
Kagyü Lineage / Mishap Lineage
WE COULD GO further in understanding the meaning of the contemplative tradition and why the tradition that I come from, the Practicing Lineage or the Kagyü lineage, exists. It is not just an accident or a matter of chance. Rather, the whole thing is somewhat planned or programmed, to the extent that there is an intelligent awareness or a vision at work as to how a practitioner’s lineage can exist and continue.
As far as that vision is concerned, lineage is a prolonged sense of commitment to humanity and to working with the neurosis of humanity. The Practicing Lineage is not based on practitioners locking themselves up in their meditation cells so that they become social nuisances. But practitioners in our lineage work with their commitment to their teacher and with surrendering, openness, and devotion altogether, which is their commitment to the rest of the world: all sentient beings.
Usually, when we practice some kind of discipline and we begin to teach that discipline to others, we tend to present a great number of personal qualifications and credentials, hoping that they will carry us a long way. After that, we just say what we have to say, which is quite short and maybe presented with the pretense of some kind of wit, which is based on not having enough confidence in oneself. So the whole thing short-circuits. That is the usual style of presentation for somebody without any background or lineage. Traditionally that has been a problem. But in this case, borrowing the name of the lineage is not so important in order to reach people. It is not so much proving one’s credentials or using them as one’s own decorations. Rather, the point is to tell people that their lineage had
good forefathers and that there is a good background, a good lineage, behind them. So it is a trustworthy situation.
Similarly, the Kagyü tradition has developed more pride in an individual’s practice and less quotation from the lineage as a reference point. People relate with practice much more closely, but not in the Ram Dass fashion, which is a mutual confession:1 “I’m fucked up, you’re fucked up, so let’s meet together and have a nice time and talk it over.” But in this case, let us meet each other in the spirit of the Practitioner’s Lineage. Let us encourage each other to sit, let us practice together. Let us encourage each other properly, fully, thoroughly, so that we can inspire ourselves in the spirit of awake rather than in the spirit of confusion. When that begins to happen, there is lots of room to expand.
Traditionally, it is said that Kagyüpas and goats like to preside over rocky mountains, and Gelukpas and horses like to roam around in the fields. That is an interesting saying. The reason the Kagyüpas would like to preside over rocky mountains is partially that we are mountain freaks, traditionally and geographically, and partially we would like to approach things from the hard-core practitioner’s angle—in a very personal style.
You might ask, “If your particular tradition is so interested in locking yourselves up in caves and practicing by yourselves, how is it possible to expand your administration? How can administration and expansiveness take place all together?” That is a very interesting point, which you should understand. It’s a very important point here. Although the Kagyüpas like to live in the rocks in the mountains, they don’t particularly make a nest in the mountains, the rocks, and the caves. They conquer the mountains and the rocks. They don’t regard their caves as hippie pads or as apartments where they can indulge themselves. You have no idea what goes on in the rest of the apartment building, but you have a nice little cave on the fifth or sixth floor. In this case, it is conquering the whole mountain.
Likewise, the Kagyüpas are known for conquering foreign territory. The rings of Kagyüpa expansion took place not only within the heart of Tibet alone, but the Kagyüpas also liked to live in the territories. The Kagyüpas established rings of expansion into Bhutan, Sikkim—which is on the border of Tibet—and India. They also expanded into the Xinjiang Province of
China, into Mongolia, and all the rest of the countries bordering Tibet. The Kagyüpas are not afraid of the cliffs or sheer drops of cultural misunderstanding that exist. If you jump from one culture to another, you may find that the next culture does not have any connections with you. You find that jumping into another country is like jumping off another cliff. But the Kagyüpas never feared that. And likewise we are here now in America. We are not afraid of foreign space. Foreign space is domestic space at the same time.
The expansion of the Practicing Lineage is interesting. It sheds light on Buddhism altogether, in some sense. The southern tradition of Buddhism had reservations about conquering the mountains. So the hinayana tradition went to the south, into Southeast Asia.2 The vajrayana tradition went to northern India, crossing the barbarian lands. The Indians used to call Tibet the “monkey land” or the “vampire land,” “the land of red-faced people who eat raw meat and drink raw milk,” which was regarded by the Indians as a terrible thing to do. From their point of view, to have never known vegetables is absolutely terrible.
The Kagyü tradition also developed a sense of fearlessness. We often find that relating with our own bodies and minds is a foreign situation as well. We are confronted with foreign territories constantly, again and again, all the time. We are always faced with the unknown. Our death, our birth, our parents, our emotionality: everything is always a foreign country. And that mountain, that foreign territory is also conquered in the Kagyü tradition, as much as the physical geographical territory beyond Tibet has been conquered.
You might say this is such Kagyü chauvinism. I think that is true. But behind such chauvinism, there is an immense sense of devotion. With that hard-core conquering of the mountains and conquering foreign territory, at the same time there is also an immense sense of softness, surrendering, and sentimentality. The Kagyü tradition is based on sentimentality—of a higher level, of course. [Laughter] It is not so much the sentimentality of dreaming about one’s mother’s chicken soup when you’re hungry, or thinking about a well-made kreplach or Christmas pudding, for that matter.
An interesting thing develops by being emotional and hard-core at the same time. We don’t usually connect those things together. We don’t usually smoke menthol cigarettes and Marlboros at once. [Laughter] But they could be blended together. That is what the Kagyü tradition is actually doing. The hard core of relating with the foreignness of foreignness of foreignness exists all the time in our life. You pay your landlord the rent, and you think that at least you can relax for a month. Suddenly, the landlord knocks on your door and says, “I want to kick you out, because you did such and such a thing. Leave. Otherwise, I’m going to call the police.” Or you think that your love affair is going well. Suddenly, something comes up. Your lover has apparently not spoken out enough, and suddenly the pimple begins to burst. A big explosion takes place.
All kinds of things like that take place in our life. We think we have settled or solved our most outrageous or outstanding problem. Whew. We try to relax. Then something else comes up and scares us. We might think that we know New York City completely, inside out—which street not to go on, which areas to avoid. But we get mugged on Fifth Avenue or in the United Nations’ building. That is always possible. Such things happen to us all the time. So we find that we can’t actually relax to the extent we thought, and we can’t be caught up in our situation completely or up in arms all the time, either. There’s room for romanticism and as well there’s room for working with foreign territory all the time.
The Kagyü tradition begins to teach us that. We experience, simultaneously, both situations together at once. One situation is both situations. Both situations mean both romanticism and the threat from foreign territory. In romantic situations usually you’re settling down, helping yourself to something, lying back and enjoying the pleasure. That’s romanticism. And foreign territory means being up in arms, watchful.
The Trungpas had the same experience as the pioneering Kagyüpas. In some sense, it was on a much lesser scale than Milarepa, Marpa, and Naropa, but the Trungpas had a similar kind of experience constantly taking place. One of the Kagyü mystics once said, “Being in the Kagyü tradition, the Kagyü lineage, is like inheriting constant mishaps.” Constant mishaps. That’s true. If you are actually in contact with reality, and particularly if you
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saavat maata riittävästi, kun siitä kuitenkaan ei ole puutetta. Jos siihen mennessä tulen itse jo vanhaksi, niin onhan poika… Sillä tuntuukin olevan halu maahan.
— Niinkö Joel luulee?
— Niin. Muuten ei tule hyvää tästä yhteiskunnasta.
Miehet seisahtivat, Ilmassa tuntui väkevää tervassavua. Aapo katsahti kysyvästi Joeliin, ja tämä naurahti, tunnustellen, mistäpäin savu tuli tielle.
— Mennäänpä katsomaan, joko tuolla olisi valmista, sanoi Joel ja lähti menemään metsään.
— Ettäkö olisi juhannusviinat siellä tulossa?
— Ka, tulehan perässä, mutta hiljaa.
Eikös ollutkin siellä pata kuusen juurella, hiljainen tervastuli alla. Laitos oli äsken pantu käyntiin, mutta valmistaja oli livahtanut tiehensä. Täysinäinen rankkiamme oli toisen puun juurella, ja Joel hämmenteli sitä muhoillen.
— Tulehan pois kokki sieltä! hoilasi Joel metsään, jossa tiesi keittäjän varmasti piilottelevan. — Annat hieman tihuntia meillekin, niin ei puhuta mitään.
— Kenen luulet olevan tämän laitoksen? kysyi Aapo melkein hämillään. Olihan se hänen maallaan. Kuka vietävä oli ollut niin rohkea, että uskalsi tulla hänen alueelleen?
— Tunnen minä tämän tiinun, ei se kaukaisia ole, naurahteli Joel.
— Tulehan katsomaan.
Joel osoitteli kirveensä varrella nimimerkkiä tiinun laidassa. Mitä? Eikö hän ollut tuota samaa astiaa nähnyt joskus Savuniemessä?
— Hentun laitoksia tämä on, vahvisti Joel.
— Ja että se piru uskalsi tulla!
Aapo löi vanteet poikki kirveellään, ja tahmea neste levisi maahan.
— Älä hitossa! Sehän olisi pitänyt antaa lehmille… jumalan viljaa… voi turkanen!
Vihan vimmassa silpoi Aapo laudatkin kappaleiksi ja potkaisi padan kumoon. Kirkas neste oli jo alkanut valua torvesta.
— Ka… nyt teit tyhmyyden. Olisi viety pata ja sammio Hentulle itselleen, sanoi Joel. — Se olisi ollut sille kova paikka.
— Siitä se vähät olisi välittänyt.
Aapo kolhi vielä padankin pieniksi kappaleiksi kirvespohjalla.
Miehet poistuivat, Aapolla kainalossaan lauta, jossa oli Hentun nimimerkki. Siinä se oli. Irtolaisia ja yhteiskunnan hylkiöitä syytettiin tästäkin paheesta, ja kuitenkin olivat viljojen kasvattajat ja parempiosaiset pääsyyllisiä. Aapo tuli tästä sanoneeksi Joelillekin.
— Kukapa heistä, hylkymiehistä, tehtävään rupeaisi, jos sillä ei olisi isoisten kannatusta, virkkoi hänkin. — Irtolaisten syynä se on saanut mennä tähän asti, vaikka tietensä ovat viljat antaneet ja
tuotteet käyttäneet. Siinäkin on yksi vikasolmu tässä yhteiskunnassa.
Kunhan tulee vielä toinen aika…
Joel keskeytti ja jäi miettimään.
— Niin mitä? kysyi Aapo.
— Sitä vain tässä, että kyllä se tuokin konsti niiltä loppuu, kun maat tulevat tiheämmin asutuiksi. Kukapa sitä sitten enää antaa maallaan valmistaa.
— Taidat olla oikeassa, myönsi Aapokin. — Mutta siihen on vielä aikaa.
Miehet kävelivät metsässä ääneti. Äsken näkemänsä oli vienyt Aapon mielen tasapainosta, johon hän oli jo tuntenut pääsevänsä.
Vasta kun hän pääsi kotipihalleen koivukuormineen ja näki vaimonsa iloisena häärivän tuvan ja aittojen välillä, kykeni hän karistamaan pois painavat mietteensä.
Mitäpä auttoi mietiskellä epäkohtia. Kaikesta huolimatta oli kuitenkin yhteiskunta kulkemassa valoisampaa tulevaisuutta kohti.
— Missä pihlajankukat? kysäisi Liina heidän pihaan tultuaan.
— Eihän niitä täällä… jos mentäisiin illallisen jälkeen Harjamaasta noutamaan?
Aapo katsoi kysyvästi vaimoonsa, joka näytti miettivän.
— Niin, en tiedä, mutta voimmehan mennäkin, sanoi Liina hieman epäröiden ja pyörähti tupaan illallista valmistamaan. Miehet kävivät saunaan.
Takaliston uudistalossa on juhannusaaton ehtoo erilainen kuin talossa, jossa ympäristö ja viljelykset ovat vuosikymmenien, jopa satojenkin ajalla rehevöittyneet. Aapo tunsi sen, istuessaan saunan jälkeen puhtoisissaan pihamaan kivellä. Talon ympärillä metsissä ja pellon pientareilla olivat metsän villit kukat auenneet ja täyttivät huumaavalla tuoksullaan pihamaan. Korvesta tuli monenlaista ääntä, jota turhaan sai odottaa kuulevansa vanhan talon pihamaalle. Siellä soitteli satakieli, ja rastaan laulu tuli monista pienistä suista yhtenä sävelhurmina. — Kahdella eri haaralla kukahteli käki. Silloin tällöin vihelteli kuovi rämeessä.
Aapo istuu yhä paikallaan kukkasmeren ja luonnonäänien ympäröimänä, hengittäen voimakkaita tuoksuja. Joel kähmii aittansa ovella ja menee sitten pirttiin ja sanoo jotakin Aapolle mennessään. Liina menee saunaan äsken taittamansa vasta kainalossa.
— Miks'et mene syömään? Vai odotatko minua… minäkään en ole vielä syönyt, sanoo hän Aapolle mennessään.
— Minä odotan tässä sinua.
Liina alkaa riisuutua saunan edessä sileällä nurmella. Aapo on hyvillään, että saunan edessä on niin sileä kaunis nurmi, jossa on nuoren naisen hyvä riisua vaatteensa. Koivu on vielä saunan nurkalla, ja sen riippuvat lehvät melkein hipovat Liinan hiuksia.
Liina heittää hameensa reippaalla liikkeellä menemään. Paidan olkanapit aukenevat, ja pyöreät olkapäät paljastuvat. Niitä muistaa Aapo joskus suudelleensa pyhän riemun vallassa. Paita putoaa kokonaan nurmelle, ja Liina seisoo siinä nuoressa kauneudessaan. Kuulakka valo väreilee hänen punertavalla ihollaan, ja Aapo tuntee, ettei sillä hetkellä voisi häneen kädelläänkään koskea. Täällä
korvessa on kaikki samaa luontoa. Riisutaan pihamaalla ja juostaan saunaan alasti. Kun Liina tekee sen, on siinä kuin jotain pyhää, sykäyttävää riemua, ja tuntee miten suuri voima kohottaa rintaa.
— Siinähän sinä vielä istut. Tule nyt pian aterialle, sitten mennään Harjamaahan.
Liinan posket ja täyteläiset käsivarret ovat tulleet saunassa vielä kauniimmin punertaviksi, ja Aapo sivelee kädellään hänen kimmoista ihoaan.
— Sinä olet… niin…
Aapo koettaa etsiä sanoja, mutta ei löydä. Liina vain hymyilee kaunista hymyään.
* * * * *
Pienissä tuvissa tien varrella jo nukuttiin, kun Aapo vaimonsa kanssa vaelteli Harjamaahan.
Siinä oli Tiensivu, jossa oli kuusihenkisen perheen isänä vanha päivätyöläinen kylästä. Hän oli ottanut mäkituvan palstan, kivikkorinnettä, johon oli koetettu kuokkia peltoa pieniä kaistaleita. Talo ei kuitenkaan antanut puumetsää eikä laidunta, ja nyt katui mies niin, että arveltiin hänen päänsä pettävän. Pojat varastelivat puita toisten talojen mailta ja omansakin, ja eukko kantoi lehmälle heinää, jota riipi talojen niityistä.
Ja tuossa asusti Sumpun Eero. Tuvan vieressä oli kamarin salvos, joka joskus oli tullut siihen rakennetuksi isännän hyvän tahdon puuskan kannustamana, mutta jäänyt keskeneräiseksi. Eerollakin oli suuri perhe, ja uloskäsky odotti häntä, kun ei suostunut maapalaa
ottamaan. Miestä sanottiin polsevikiksi, ja yhteiskunta teki hänenkin suhteensa uutta rakennustyötä. Hänenkin varalleen saataisiin varata kunnan köyhäinhoitolaan yksi koppi.
— Ja tuossa, osoitti Aapo sormellaan. — Kyllähän sinä Liina tiedät tuonkin perheen historian. Sekin on liian surullinen ajateltavaksi juhannusyönä.
— Kyllä. Vein sinne monta kertaa leipää, kun ei heillä riittänyt.
— Ja katsohan tuota laajaa ahoa tuossa. Siinä on maata yhteensä kolme hehtaaria. Mitattiin kerta huvin vuoksi se pala mökin miehen kanssa. Mies on himoinnut sitä ikänsä peltomaakseen, mutta se on siinä vain. Ei kasva puuta eikä heinää, kun karja tallaa sitä joka päivä. Multa siinä on kuin kahvijauhoa, ja se elättäisi suuremmankin perheen.
— Poiketaan tuolle metsätielle, pyysi Liina. — Minä en jaksa enää katsella tällä kertaa noiden mökkitönöjen surkeutta.
— Mennäänpä Jänkän kautta. Nähdään, mitä Simo on siellä puuhannut.
Kuljettiin ahojen ja lepikkölehtojen poikki. Karjan kellot kalahtelivat, ja jostakin kaukaa kuului harmonikan säveliä. Siellä tanssittiin. Järveltä, joka oli metsän takana, kuului airojen loisketta.
— Katsohan sinä näitä ahoja ja väkevämultaisia lepikoita, sanoi Aapo Liinalle. — Näihin voisi vielä entisten tupien lisäksi rakentaa uusia, ja kaikille olisi maata riittävästi. Nyt ne ovat muka karjan laitumena, ja kuitenkaan ei niistä karja mitään hyödy.
— Mutta minäpä luulen, että nämä ahot saavat vielä kerran asukkaansa, sanoi Liina.
— Se on varma se. Silloin uhoo viljavuutta tämä karu maa, ja metsät ovat kuin hyvin hoidettuja puistoja.
Jänkän uudistalon aita tuli näkyviin. Aitaan nojaten katselivat he viljelyksiä, jotka olivat kuin hyvin hoidettua puutarhaa. Ruislaiho, joka oli lähinnä aitaa, kohotti jo tähkiään aidan tasalle, ja suvitouko oli niin täyteläistä, ettei yhtään aukkoa huomannut saroilla.
— Kas kun Simo on ehtinyt jo rakentaa uuden aittarivinkin muiden töittensä ohella. Sanoppa, Liina, mistä luulet hänen sellaista työintoa saaneen, että aivan ihmeitä saa aikaan?
— Oma maa kai sitä on hänelle antanut.
— Niin, ja kun se on saatu kohtuullisella hinnalla, ettei velka vie omistajan tarmoa.
Kun he lähenivät Harjamaan pellon aitaa, hävisi Aapon reipas tuuli.
Mitä? Eikö hänen kätensä vapissut porttia avatessa?
Siinä se oli siis entinen koti raunioina. Pihapuut olivat lehdittyneet tuuheiksi niinkuin aina ennenkin, ja koko tienoo tuoksui pihlajankukilta.
Aapo istui ääneti pihakivelle. Häneltä ei nyt riittänyt huomiota edes rakastamalleen vaimolle. Liina vaistosi tulleensa syrjäytetyksi ja antoi Aapon olla rauhassa. Kadutti, että oli luvannut lähteä tänne, jossa Aapolla oli kaikki Huoruutensa muistot.
Aapo käveli hitaasti rantatielle ja katseli rikkaruohon peittämiä peltosarkoja. Hän ei ollut tahtonut niitä enää kylvää, kun kerran ne oli häneltä riistetty, ja Hentu ei ollut myöskään niihin kajonnut. Heinäpelto näytti lupaavalta. Jättäisikö hän kauniin kukkivan apilan siihen korjaamatta? Ehkäpä Hentu jo katseli sitä ahnain silmin.
Sydäntä katkeroi niin sanomattomasti kaikkea katsellessa.
Jääköön siihen heinäpeltokin, kun on jäänyt kaikki muukin. Hän ei kajoa enää sormellaankaan. Korjatkoon korkea oikeus Hentun kanssa heinät ja muut. Hän kyllä voi elää korvessaan, johon on ajettu. Tälle kiihtyneelle mielelleen hän tiesi saavansa Liinalta kannatusta. Liina tulikin häntä vastaan rantatiellä ja katsoi arasti silmiin.
— Et usko, miltä minusta tuntuu, kun katselen kaikkea tätä häviötä, sanoi Aapo tarttuen vaimonsa käteen, kuin voimaa hakien.
— Kyllä minä sen hyvin ymmärrän… niin kaunista kuin täällä aina oli.
— Ja on vieläkin. Katsohan noita pihapuita ja pihlajia. Näyttää niinkuin nekin surisivat. Katso tuota haapaa, jonka lehtiä yön henki liikuttaa.
Liinakin näytti kärsivän miehensä kärsimyksistä.
— Eikö mennä jo kotiin? virkkoi hän.
— Kotonahan minä olenkin, sanoi Aapo kolkosti. — Voi mennä pitkä aika, ennenkuin tunnen sinne korpeen kotiutuvani. Niin, minunhan piti kysyä sinulta, mitä tehdään näille Harjamaan
heinävainioille. Annetaanko Hentulle ja hänen korkeille apulaisineen vaivojensa palkkioksi?
Hän tunsi herjaavansa, mutta se teki hyvää hänen kipeälle mielelleen.
Liinan silmiin syttyi uhman ilme, ja pieni pää nousi jäykästi pystyyn.
— Antaa heidän pitää vain kaikki, sanoi hän.— Kyllä me tulemme omillamme toimeen. Mitä emme saa vielä uudismaasta, sitä on kyllä meille riittävästi Puromäessä. Luulen isänkin pitävän siitä, ettei oteta korttakaan.
Vaikealta tuntui Aaposta lähtö paluumatkalle, mutta Liina veti häntä kädestä, kainalossaan kimppu pihlajan kukkivia oksia.
— Minunkin pitäisi ottaa niitä.
Hellävaroen taitteli Aapo muutamia oksia pihlajista ja painoi sitten päättävästi hatun silmilleen.
— Tule, mennään. Kohta nousee aurinko ja minä ajattelin olla sen nousua katsomassa sen korpiasunnon rannalla sinun kanssasi.
— Älä sano asunnon, vaan kodin, sillä se siitä täytyy tulla meille varmasti, sanoi Liina.
— Niin, sinun avullasi, ei muuten.
Kun he pääsivät kotipihaansa, nousi aurinko.
— Nyt emme ennättäneetkään rannalle, sanoi Aapo.
— Kaunistahan on tässäkin, katso vain ympärillesi.
Tuhansien lintujen viserrys helisi heidän ympärillään. Aapo tunsi povestaan häviävän kaiken jäykän ja jäätävän. Liinan avulla hän
todellakin tahtoi tehdä tästä kukoistavan kodin. Olihan se vielä kerran niin monen muun tehtävä koskemattomaan metsään, kun maat vapautuisivat viljelykselle.
Liina hymyili jo siinä pihlajankukkiensa ympäröimänä ja kurotti huulensa suudeltaviksi. Aapo kiersi kätensä hänen ympärilleen ja tunsi surujensa haihtuvan nuoren onnensa täyteläisyyteen. * * * * *
Suvituuli heräsi lehdossa ja lähti kulkemaan yli soiden ja asumattomain ahojen, jotka odottivat vapauttajiaan.
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