By Stefan Larsson
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Extra resources for Crazy for Wisdom: The Making of a Mad Yogin in Fifteenth-Century Tibet
106 Tsangnyon and some of the other mad yogins of the Kagyii school were involved in polemics against 103 The Drukpa Kagyii lama Perna Karpo (1527-1592) was very important and influential as well, but he never surpassed the Karmapa and the Shamarpa. 104 Kapstein 2oo6: 130. 105 As noted above, three of the four most famous mad yogins belonged to the Kagyii tradition, and the fourth, Tangtong Gyalpo, who is generally regarded as a Nyingmapa, is also counted as a lineage holder of the Shangpa Kagyii tradition.
81 Trungpa's wife Diana]. Mukpo recounts how Trungpa, while staying at a dharma center in Scotland before he moved to the United States, acted in a way which was extremely shocking to everyone present. Trungpa Rinpoche lived at the dharma center together with another rinpoche whom he knew well from Tibet. The two lamas had very different ideas about how to run the center, however, and eventually things between them deteriorated to the point that they were barely speaking to one another. " 82 According to his wife, Trungpa felt that the situation was corrupt because no genuine practice was carried out at the center.
Gotsangrepa mentions that a local lama of Lap chi once objected to Tsangnyon's planned stay in the area. The lama thought that it would be a serious Mukpo and Gimian 2006: 8g. Mukpo and Gimian 2oo6: 8g. 85 Many of Trungpa's disciples as well as several distinguished Tibetan lamas praise Trungpa as an accomplished master. com/). However, there are also critical voices; see, for example, Sanders 1979; Steinbeck and Nancy 2001. e voiced criticism against both Tsangnyiin and Onyiin in his "autobiography" (DiValerio 2011: 457-470).