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The Power of Experience and Realization Blazing Forth

Spoken by Chokling Rinpoche

I would like to tell you about the outer, inner and innermost life story of my father and guru - Tulku Urgyen Rinpoche. I will describe from his early years up until his advanced age of 76. I will depict what I have heard with my own ears and seen with my own eyes. Of course I didn't meet him when he was young, but I have heard many stories. It was the latter part of his life which I personally witnessed.

One of his unique qualities was his warmth; his heart was full of great love and compassion. In terms of ordinary social conventions, he had a really good character. He had no intentions other than to help beings. He was open-minded, possessing a vast, all-encompassing frame of mind. This was how any normal mundane person would describe him.

When Rinpoche was a young child he received the pointing-out instruction to the nature of mind from his father, Chimey Dorje. About this he said, "I realized the natural face of mind in actuality."

Tulku Urgyen Rinpoche had an incredible respect for the Three Jewels. He said that among all Buddhist masters, the first to catch hold of his attention with faith and devotion was Buddha Shakyamuni. He was moved by the Dharma, the teachings he had been given and he had a high regard for the sangha who maintain the practice of these teachings.

Among the masters in the Kagyu lineage, he showed great affection for and immense faith in Milarepa. Among the Nyingma lineage gurus, it was Kunkhyen Longchen Rabjam. By merely hearing the names of these two masters, out of uncontrived devotion tears came to his eyes and the hairs on his body would stand on end.

From his early years, I heard, he considered his root gurus to be Samten Gyatso, his father Chimey Dorje, and Kyungtrul Rinpoche, a master from Kham. He also connected with the son of Khakyab Dorje, the 15th Karmapa, who was known as Jamgon Karsey Kongtrul. From him Tulku Urgyen Rinpoche received the entire Rinchen Terdzo, the Great Treasury of Precious Termas.

I remember one day when I was young and Tulku Urgyen Rinpoche and my mother were staying at Nagi Gompa. We had all participated in the Ngakso Drubchen and after its completion came the day for chanting the Rain of Wisdom, the Ocean of Songs of the Kagyu Masters. Rinpoche and my mother were reading along until we came to the chapter with the song by Jamgon Karsey Kongtrul. At this point first one, then the other, started to weep out of devotion remembering their guru. They were unable to continue, interrupting the whole chanting. This was the kind of deep-felt devotion Tulku Urgyen Rinpoche had for Karsey Kongtrul.

In addition, Tulku Urgyen Rinpoche considered Rangjung Rigpey Dorje, the 16th Karmapa, his root guru. The kind of appreciation he had for the 16th Karmapa was nothing less than that of being in the presence of the Buddha in person. He never thought of the Karmapa as an ordinary human being in a material body of flesh and blood. Therefore, when the Karmapa asked him to do anything, be it either a spiritual or merely a secular task, in order to please Karmapa he wouldn't hesitate for a second to carry out his guru's wish. This was exactly how Naropa served the great Indian master Tilopa. When told, "Someone who is my disciple would jump off of this cliff!" Naropa simply jumped, without hesitation. His body was mutilated, but Tilopa restored it to its former state. Naropa underwent many such trials. In the same way, Tulku Urgyen Rinpoche was ready to sacrifice life and limb to carry out any wish the Karmapa had. This type of devotion is unique and people who knew him closely saw this.

As for Gyalwang Karmapa, he had the deepest trust in Tulku Urgyen Rinpoche, since he saw him with pure perception as Chokgyur Lingpa or Guru Chowang in person. Many times, while staying at Rumtek in my youth, I saw that whenever the Karmapa received a letter from my father, he immediately placed it on the top of his head before opening it. Being young, I wondered, "Why does he treat a letter from Daddy so special?" On the other hand, Tulku Urgyen Rinpoche saw the Karmapa as the very embodiment of all the Kagyu masters - Vajradhara, Tilopa, Naropa, Marpa and Milarepa. In this way their relationship was as close as between spiritual father and son. This is what I know from spending time with the Karmapa at Rumtek.

When the 16th Karmapa needed a mantradhara (an accomplished Vajrayana practitioner) to perform certain ceremonies, he would demand that Tulku Urgyen Rinpoche do it and no one else. For instance, when the Gyalwang Karmapa was severely ill in Delhi, a message was immediately sent to call Tulku Urgyen Rinpoche to come. In the biography of Chokgyur Lingpa, there is a prediction that "threatened by the subtle water-monster, perform the torma-expulsion based on Vidyadhara Dukyi Shechen." Accompanied by his eldest son, Chokyi Nyima Rinpoche, Tulku Urgyen Rinpoche then went to Delhi to perform this profound ritual. My brother later told me that Rinpoche did the torma ritual very elaborately and with extreme attention to detail, for the sake of securing the Karmapa's well-being.

Among the masters of the Nyingma School, Tulku Urgyen Rinpoche was close to the late Kyabje Dilgo Khyentse, whose full name was Ngedon Tekchok Tenpey Gyaltsen, which means 'victory banner of the teachings of the supreme vehicle of definitive meaning.' I can best describe their relationship as one of indivisible minds - like father and son. This means that Dilgo Khyentse would ask my father to clarify any doubt or uncertainty. My father would use the opportunity to expand the expression of nondual awareness even further. The mutual respect and pure appreciation they had for each other was tremendous; Dilgo Khyentse regarded Tulku Urgyen as being Guru Chowang and Tulku Urgyen regarded Dilgo Khyentse Rinpoche as Manjushri.

Let me mention Kyabje Dudjom Rinpoche, the master who was like the life-pillar of the Nyingma School of Early Translation for our times. This learned and accomplished person received the empowerments and transmissions for Chokgyur Lingpa's terma Dzogchen Desum, the Three Sections of the Great Perfection, from our Rinpoche in Lhasa. Dudjom Rinpoche later said that Tulku Urgyen Rinpoche "is the present heart-son of Chokgyur Lingpa, both in terms of Dharma and family lineage. He is someone whose power and strength of realization has fully bloomed. In terms of the Dzogchen levels, after having gone through the four visions he has arrived at the final stage known as 'the exhaustion of phenomena and concepts'. In other words, he is someone who has fully perfected the great strength of primordially pure awareness. Such a person is rare indeed." These are the kind of words a master who was both learned and accomplished used to describe our Rinpoche.

Likewise Nyoshul Khen Rinpoche had a deep appreciation for my father. He often expressed that in these times it is very rare to find someone with such a deep realization of Dzogchen. In this way many masters, some accomplished, some learned, offered lofty words of praise. But how did Tulku Urgyen Rinpoche behave? He always partook of simple food, wore simple clothing, and had a simple low seat.

The main monastery he built was Pal Ka-Nying Shedrub Ling and upon its completion he invited Rangjung Rigpey Dorje, the 16th Karmapa, to come and confer all the empowerments and transmissions of the Kagyu Ngakdzo, the Vajrayana Treasury of the Kagyu Lineage. His Holiness graciously did so. For the inauguration King Birendra of Nepal was invited in the position of a Dharmaraja to preside over the opening ceremony. The consecration was performed by the Gyalwang Karmapa himself in the company of numerous incarnate lamas.

Some years later Tulku Urgyen Rinpoche invited my root guru, the lord who encompasses all mandalas and buddha families, Kyabje Dilgo Khyentse Rinpoche, to come here to the monastery to confer the empowerments, reading transmissions and instructions of Chokgyur Lingpa's termas in their entirety. In addition, His Holiness gave the Nyingtig Yabshi, the Four Branches of the Innermost Essence, which are regarded as the unique teachings of the Nyingma School. Not only that, Dilgo Khyentse also gave us the explanation of the Guhyagarbha Tantra and the Lamrim Yeshe Nyingpo. In short, Tulku Urgyen Rinpoche invited His Holiness to give a tremendous amount of vast and profound teachings.

While living in this monastery, Pal Ka-Nying Shedrub Ling, our precious father transmitted the Dzogchen Desum several times, once to Depuk Rinpoche and once to Gomchen Khampa Rinpoche. Both Chokyi Nyima Rinpoche and I were fortunate to be present and receive it.

In the following years, Tulku Urgyen Rinpoche gave instructions to hundreds and hundreds of foreigners. He transmitted the sacred Kunzang Tuktig to many of them. Often these teachings took place in the form of the yearly seminar, at which time both he and Chokyi Nyima Rinpoche would teach. During the seminar, Chokyi Nyima Rinpoche would introduce the participants to the Buddha's teachings. After that Tulku Urgyen Rinpoche would give the pointing-out instruction to nondual awareness. There were many who experienced a taste of liberation, and many who recognized the nature of mind and gained a profound understanding.

As I personally wondered how this could be possible in such a large gathering, I have asked several great masters and this is what they told me. Once the strength of awareness is perfected through the path, automatically some signs occur, such as what are called the 'threefold blazing forth' and the 'threefold magnetizing.' These entail the blazing forth of experience, realization and samadhi. Due to the strength of his nondual awareness, the power of his experience and realization blazed forth and burned brightly. It then became possible that, as Mipham Rinpoche described, "Through the blessings of the realization of the ultimate lineage being transmitted to our hearts, may we obtain the great empowerment of awareness display."

Because of his realization of the ultimate lineage, the expression of awareness as blessings combined with the students' openness of faith. This coincidence enabled them, no matter their level or capacity, to recognize the nature of mind in a single instant. This evidently happened for hundreds and hundreds of students. This was Rinpoche's unique way of benefiting beings.

In addition to teachings, Tulku Urgyen Rinpoche instigated the tradition of practicing the Ngakso Drubchen, as well as the Drubchen of White Amitayus once a year here at Ka-Nying Shedrub Ling Monastery in the first month of every year. He also had khenpos come to teach at the monastic college.

The most treasured place for us Nyingma followers is the upper cave of Yanglesho, known as the Asura Cave. Here Tulku Urgyen Rinpoche, together with my late mother, had a monastery constructed, along with a shrine hall and statues, and established a three-year retreat center. Once when he stayed there for a duration of three months, he gave all of us the transmissions for both Kunzang Tuktig and Chetsun Nyingtig, as well as the instructions connected to them. He also generously gave the teachings on Cho and the preliminary practices, the ngondro.

At his hermitage, Nagi Gompa, one of Rinpoche's last major deeds was to enlarge the shrine hall. He also built a new retreat center and an assembly hall for the nuns. Earlier on, in 1986, it was at Nagi Gompa that our precious father gave the New Treasures to the main Kagyu tulkus headed by Kyabje Shamar Rinpoche, Kyabje Situ Rinpoche, Kyabje Jamgon Rinpoche, and Kyabje Gyaltsab Rinpoche. There was also a large gathering of tulkus and lamas, monks and nuns, as well as lay people from many countries, present. He bestowed the ripening empowerments, liberating instructions and supportive reading transmissions for the treasure teachings of Chokgyur Lingpa upon them all.

At Nagi Gompa he also gave the Dzogchen Desum several times. Once, when he invited my root guru, the vajra-holder Dilgo Khyentse, to come to Nagi Gompa to transmit the Dzogchen Desum, Dzongsar Khyentse Rinpoche, Dzogchen Ponlop Rinpoche, Chokyi Nyima Rinpoche, the Neten Chokling tulku, and many other lamas were also present. During this time Khyentse Rinpoche told him, "Only you hold the lineage for the Chowang Gyatsa, the Hundred Cho Empowerments; you must give it to all these lamas." Rinpoche gave the transmission for all hundred empowerments. In this way, he gave the ripening empowerments to numerous masters of the present age. His last major transmission was to give the empowerments for the Nyingtig Tsapo, the Root Texts of the Innermost Essence, at the request of the retreat lamas and nuns at Nagi Gompa.

Throughout the years Rinpoche gave instructions in the ngondro, the preliminary practice, and in semtri, guidance in understanding and training in the nature of mind, to both local people as well as foreigners. In short, he turned the wheel of the Dharma throughout his entire life. His life was filled with great deeds.

His other sons include Tsok-Nyi Rinpoche and Mingyur Rinpoche, who have a different mother from Chokyi Nyima and I. For them he built a large monastery at the top of the hill above the Swayambhunath Stupa, including a beautiful shrine hall with representations of enlightened body, speech and mind.

In this way, under his guidance were Ka-Nying Shedrub Ling Monastery, the Asura Cave Temple, Nagi Gompa, and Tsok-Nyi Rinpoche's Gompa. Everything at these temples was constructed and completed by Rinpoche personally.

Sometimes people wonder what Rinpoche's personal practice was, his main thing. About this we can only surmise from the way he guided us all. For instance, he would say, "No matter what you do, no matter what situation you are in - whether walking, sitting, eating or lying down - always suspend your attention within the nature of nondual awareness. That's it!" This was his main practice: to simply remain as naked dharmakaya awareness.

As a support for this, his primary sadhanas were Kunzang Tuktig and Chetsun Nyingtig, practices he continued to apply until the end. In addition he treasured Longchenpa's Cho-ying Dzo, the Treasury of Dharmadhatu very highly. He was deeply fond of the masters of the Kagyu lineage, from Vajradhara, down through Tilopa, Naropa, Marpa, Milarepa, Gampopa and so forth. He regarded the Kagyu and Nyingma lineages as inseparable, and the practices of Mahamudra and Dzogchen as indivisible. This was how he practiced and this was also how he taught. To that I can bear witness.

One day, shortly before he passed away, I went in to see him and made this request, "We need to do some ceremonies to support your health. You have to remain for our sake, for the sake of the teachings and all beings." "You don't have to worry about me," he said smiling, "I won't die for a couple of years." Although his body was in quite bad shape and it must have been very uncomfortable, he could truly laugh and joke about the prospect of passing away, without any fear or worry. He was like a true yogi who is joyful and at peace even when on the verge of death - not a flicker of despair or attachment to anything. During his last months I spent a couple of weeks with him. Because of having perfected the view; he never showed any anxiety or fear whatsoever. This was the kind of sky-like yogi he was. I feel lucky to have met such a person.

Here are some of the essential points he taught us students before passing away. With each passing moment all of us approach death. Not a single person in this world lives forever. Once we are born it is sure that we must die. Nevertheless, if we practice in a genuine way, it is certain that there will be benefit in both this and following lives. This was one of his main teachings - inspiring his disciples to practice by making them face the fact of their mortality.

Once inspired by the reality of death, he would tell us, "Don't regard futile worldly aims as being meaningful!" In this way he would teach us the four mind-changings: the difficult to obtain freedoms and riches of a precious human rebirth, impermanence and death, causes and consequences of karmic actions, and the painful quality of samsaric existence.

Tulku Urgyen Rinpoche's main structure for a teaching was the Four Dharmas of Gampopa which is identical with Longchen Rabjam's Four Teachings. These are turning one's mind to the Dharma, making one's Dharma practice the path, letting the path clarify confusion, and letting confusion dawn as wisdom. Connected with the fourth point, how to allow confusion to dawn as wisdom, he would then usually proceed with giving the pointing-out instruction.

The essence of all Buddhist teachings is the pith instructions of Dzogchen. Tulku Urgyen Rinpoche's style of giving these instructions was concise, simple, and comprehensible, with a gentle aptness warm with blessings. This was the way in which he could communicate the profound essence of the Dharma and to point out the nature of mind to an entire gathering of people simultaneously, ensuring that the stream of their being became temporarily liberated. This is the outcome of having reached perfection in the view and in this he was unmatched.

He would often tell his followers, "Everything is impermanent, and no fleeting thing is worthwhile to pursue. Therefore practice the Dharma in an authentic way and this will surely help you, both now and later." To practice the Dharma was his main teaching and testament!

Rather than filling up a billion universes with pure gold and giving them to Tulku Urgyen Rinpoche, he would be more pleased if you would simply apply yourself wholeheartedly to spiritual practice. Because that is how each sentient being can reach enlightenment.

Once I asked him about the most important practice for myself and other followers. He replied, "Regard devotion and compassion as the most vital! Here, devotion means that if you follow the Kagyu teachings, then regard your root guru as Vajradhara, or as Marpa or Milarepa. If you follow the Nyingma lineage, then regard your teacher as Samantabhadra, Garab Dorje, Shri Singha, or Longchen Rabjam, in person."

He would often emphasize that devotion and compassion are indispensable to recognize the nature of mind when having it pointed out. Many times he quoted "emptiness suffused with compassion." There is a famous saying, "A closed-up person gives rise to no good qualities, just like a burned seed will never sprout." Once you have the openness of faith, seeing the guru who bestows the profound instructions as a buddha in person, then it is possible for the transmission of the ultimate lineage to take place by introducing the nature of realization, and so to recognize nondual awareness without a flicker of doubt. So regard devotion to be of vital importance.

Tulku Urgyen Rinpoche also said, "All sentient beings without a single exception have been, and therefore are, our own parents. Cultivate all-encompassing compassion! In our Vajrayana tradition, devotion and compassion are regarded as the most important." About samaya, he said, "Once you embark on Vajrayana practice, you become like a snake in a bamboo shaft: there are only two ways to go - up or down. This is an analogy for the great advantage or great risk. Please remember that devotion and compassion are like the safety-line to ensure that you reach realization and liberation through the Vajrayana teachings." I feel these are his last words of advice to me.

He also told me that future disciples who want to practice the New Treasures, especially the teachings of Tukdrub Barchey Kunsel and Kunzang Tuktig, must go through the complete path of the preliminary practices (ngondro), the main part, and the additional practices. Even if one never practiced anything other than the ngondro, it would still be enough. And why? It is because the ngondro is even more profound than the main part. The reason is that we need to purify our obscurations and gather the accumulations. The person who sincerely goes through the 'four times one hundred-thousand practices' will purify physical misdeeds by means of bowing down, verbal misdeeds by means of the Vajrasattva mantra, mental misdeeds by means of the mandala offerings, and their combination by means of Guru Yoga. We definitely need to purify the obscurations of our misdeeds. It might be possible to glimpse the nature of emptiness without any purification, but due to our past karma and temporary circumstances, this glimpse gets covered up again and forgotten. Don't delude yourselves; please apply yourselves wholeheartedly to the ngondro practices. Tulku Urgyen Rinpoche said this over and over again.

Once you allow these preliminary practices to take effect by purifying your obscurations, then automatically you can recognize the nature of mind and your realization of the view will unfold further and further.

Another important point he mentioned was this, "Tell all your disciples to keep their view as high as the sky but to be as careful in what they do as tsampa (barley flour)." Some may convince themselves that they have an incredibly high view. They might feel that it is to such an extent that they feel no great need to worry about the consequences of their actions. That is definitely not all right. Look at Rinpoche's example; he never drank alcohol and lived with completely pure discipline. In the same way, no matter how high your view is, to the same extent you should be more gentle and courteous; never be frivolous and crude. Tulku Urgyen Rinpoche continued, "Tell your students to go through the ngondro first and then carry on with the main part of practice."

That was one point. Another was, "Tell them that all vajra friends in the future will go towards enlightenment as one group, as a single mandala. Therefore keep harmony, be kind to each other and observe the precepts with purity. Then the incredibly profound teachings of Vajrayana will take effect."

These are some of the last points my precious father told me and besides this I don't have much to say. Let me just add these additional words of his advice: "Look really well into the nature of your minds. This is the essence of all the Dzogchen teachings. First recognize, resolve on that, and then gain confidence therein. It is not enough to only recognize the nature of mind; we need to develop the strength of this recognition. But only developing some strength is not enough either, we must attain stability. That's it! In short, practice well so that you become fully trained. Generate even more devotion and compassion than you already have, because this will allow your experience and realization to naturally expand. This is what all your students should be told."

Even though our precious father's mind has dissolved into and remains as the dharmakaya expanse of primordial purity, he can still continually be aware of whatever sentient beings are doing. So don't be deceitful! Don't discontinue the preliminary practices and recitations that you did while he was alive, just because you think you may not have to be accountable from now on. Continue your individual practices. Always mingle your minds with his, no matter what practices you are doing; be it the accumulation and purification practices of the ngondro, meditation training or any other practice. Then they will deepen further and further.

I feel I should tell you, his followers, this as well: Whoever personally received the pointing out instruction from Tulku Urgyen Rinpoche is extremely fortunate. This is like having the end of the golden garland of the lineage placed in your hand. If you also bring this instruction into experience through practice, then it is certain your guru will continue to behold you from the unmanifest dharmadhatu. The true guru will awaken from within your heart. It is said, "the guru is not outside but within." This means that you are face to face with the true guru the same moment you recognize the nature of mind. Please understand this!

To the rest of you who connected to Tulku Urgyen Rinpoche through his books, I would like to say the following. Don't concentrate only on the words on the pages! Turn your attention onto itself and look into the nature of your mind! In a moment of devotion or compassion, if you simply allow your mind to mingle indivisibly with the guru's, you can truly understand the Dzogchen teachings. That would be truly excellent!

My older brother, Chokyi Nyima Rinpoche is now reaching maturity. He studied and trained well at Rumtek. He received numerous empowerments and transmissions of the Kagyu teachings from Rangjung Rigpey Dorje, the 16th Karmapa, and from Kalu Rinpoche. Later on, both of us received the great Treasury of Precious Termas, the entire Nyingtig Yabzhi and Nyingtig Tsapo from Kyabje Dilgo Khyentse Rinpoche. We received the terma teachings of Chokgyur Lingpa from Tulku Urgyen Rinpoche. Every year Chokyi Nyima Rinpoche gives teachings during the seminars and retreats. He plants the seeds of the Dharma in innumerable people from many different countries. Accepting him as teacher, while keeping pure samaya without deceit, will help fulfill all Tulku Urgyen Rinpoche wishes.

Concerning myself, I am someone who definitely has no vast learning, high realization, or deep meditation. I only have the mere title of being an incarnation of Chokgyur Lingpa which was forced upon me by the Karmapa. That's really all. Still, I will certainly try my best to follow the last words of Tulku Urgyen Rinpoche's advice on developing further devotion and compassion, and training in recognizing the nature of mind.

Tulku Urgyen Rinpoche's other sons, Tsok-Nyi Rinpoche and Mingyur Rinpoche, will also follow their father's command to practice. By the means of Chokgyur Lingpa's terma teachings, I expect and wish that they will benefit a great number of people.

To summarize, since there is no need for me to go on and on, please practice well. Remember that impermanence will catch up with all of us one day. Make sure that when that day comes you have already attained complete fearlessness! It is best if you can get out of this life. Otherwise, when reborn as a dog, a snake, or some other life form among the six classes of beings, how much chance will you have to receive teachings? What kind of connection can you form with a true teacher? What opportunity will you have to practice a spiritual path? Think honestly about this. The feeling of dread will make you fully appreciate having met such a great master in this life. How incredibly fortunate to have received such eminent instructions, connected with the most excellent teaching, the Great Perfection. You are in the situation of holding the end of the pure golden garland of the lineage. Please don't disregard or cast away this precious connection! Don't occupy yourself only with the pursuit of food and clothing, wealth and luxuries! Don't chase only after power and fame!

Wholeheartedly, entrust your innermost aims to the pure, genuine practice of the Great Perfection. With the devotion of seeing your guru as a buddha in person, receive the four empowerments, mingle your minds and remain as the state of indivisible space and awareness. That is the most meaningful way to spend this or any future life. All of Rinpoche's students, please fully apply yourself in this way.

On the one hand I feel incredibly depressed about Tulku Urgyen Rinpoche's passing, because he has gone, his mind dissolved into the realm of dharmadhatu. On the other hand, when I think about what he did, it seems that he was able to fulfill all his aims and complete all his activities. He did impart all his oral instructions, empowerments and transmissions to his heart sons and followers. He also completed the construction of several monasteries, temples and retreat centers.

His last deed was to sit up in the vajra posture, placing his hands on his knees like Longchen Rabjam. Then from 2:15 am until the following night he remained in samadhi until his mind expanded into the all-pervasive realm of dharmadhatu. Thinking about this I cannot feel worried. And why? Because I know that the essence of what he taught was to practice the Great Perfection, that's it! I also know that sooner or later I must leave this body, just as he did. This makes me feel more inspired and brave.

Some people feel at an utter loss, thinking, "My guru is gone!" Don't make yourself depressed and downcast! Uplift your spirits! Appreciate that your master's passing away is a direct pointing out instruction revealing the impermanence of all things. Unlike merely speaking of mortality, instead this teaching is felt very acutely in our hearts. Understand that likewise with each moment, we are a step closer to death and use every available day to practice sincerely.

As if our precious father were still alive, continue practicing in exactly the same way then your experience and realization will blaze forth, your vitality and merit will increase, and you will gain good results. Don't despair, "Now I have no teacher; now there is no one from whom to receive teachings!" This is not true; you already have received teachings. It is our responsibility not to forget and cast away what we received. You personally must persevere in practice; nobody else can do it for you. There is really no benefit from receiving teachings if we don't practice them. Take the instructions to heart, assimilate them within your being, and use them to tame your rigid and unruly tendencies. Continuously deepen your strength of devotion and compassion, because then you will surely be face to face with the view of the Great Perfection. This is what all the great masters I have met agreed on - the Gyalwang Karmapa, Kyabje Dudjom Rinpoche, the vajra holder Kyabje Khyentse Rinpoche, Kyabje Kalu Rinpoche, and my father as well.

All these masters from whom I received so many teachings and empowerments demonstrated the reality of impermanence by dissolving into the dharmakaya realm, showing that we too must one day die. Therefore personally apply what your teacher taught you, expand your devotion and compassion, and practice uninterruptedly, be it day or night. By truly applying ourselves to the teachings, we are on the path to buddhahood. However, it is up to us whether or not we follow it.

You received the teachings; now it's up to you to practice. Please do so, before it is too late. Please don't just remain heartbroken and depressed. Try your best to practice the instructions in a trusting and loving way; that will please the guru. Pleasing him will help dispel obstacles for the rest of our lives. We will be able to open up for deeper levels of insight. At death, surely it will enable us to proceed to the Glorious Copper Colored Mountain, where we can again be united within a single mandala. This, along with my best wishes, was what I wanted to say to all of you.

Finally, during the Grand Kagyu Prayer Meeting in Lumbhini, Chokyi Nyima Rinpoche returned for a day to spend time with his father. While we were sitting together he told us that he had been offered a large acreage of land in Lumbhini. He asked if Rinpoche would please make a divination and a final decision concerning that piece of land.

Tulku Urgyen Rinpoche responded, "This project will be excellent! Lumbhini is the place where our teacher, Buddha Shakyamuni, took birth. I am very pleased you obtained the land. It would be excellent to erect a large temple hall, at least a hundred feet across, with a statue of the Buddha." Joining his palms, he continued, "I pray that it will contribute to peace for all beings in the world, and especially to the peace in the country of Nepal." This was the last concrete will he gave us.

To fulfill this last wish, we will try our best to quickly arrange for the construction of a large temple in Lumbhini, with a beautiful Buddha statue. We will raise the funds with the help of all our benefactors, and offer our services in fulfilling this aspiration.

On a more inner level, I will try my best to fulfill Tulku Urgyen Rinpoche's wishes by staying some months in retreat at the sacred Asura Cave. While there I will practice the complete paths of Chokgyur Lingpa's termas Kunzang Tuktig and Tukdrub Barchey Kunsel. I will also practice the Chetsun Nyingtig. I will start with the ngondro and continue through the main part, up to and including Trekcho and Togal.

A while ago Tenga Rinpoche asked me to give the Chokling Tersar empowerments at his monastery. Recently I told my father who was sick at the time, "How can I possibly give those empowerments at Swayambhu when my thoughts are up here at Nagi Gompa? Would it be all right to postpone them for some time?" Tulku Urgyen Rinpoche replied, "No, you can't postpone them! You must give the empowerments! Uphold the lineage of Chokgyur Lingpa and spread his teachings. That is what I want you to do!" Therefore, when the 49 days of ceremonies are over, I will joyfully begin offering these empowerments. I feel extremely happy to do so, because I know it will please my guru who remains as the primordially pure state of dharmakaya.

This lineage of the New Treasures that I have received from both Kyabje Dilgo Khyentse Rinpoche and Kyabje Tulku Urgyen Rinpoche, is like a garland of pure gold. It includes the great masters Karmapa Khakyab Dorje and Samten Gyatso. In front of Tulku Urgyen Rinpoche's kudung I have taken the vow to fulfill his wishes by upholding the ripening empowerments, liberating instructions, and supportive transmissions of this lineage to the best of my ability, wits, and understanding. This doesn't mean that I am some incredibly special person, advanced Dzogchen practitioner or the like, because I am not - it is just my aspiration.

May you all have good health and long lives, and be able to carry out your spiritual aspirations. May your experience and realization blaze forth, and may your minds be indivisible from Tulku Urgyen Rinpoche. This is the wish I have made in front of the precious kudung.