This is a record of the speech given at Ka-Nying Shedrub
Ling by Chokyi Nyima Rinpoche on the third day of the Tibetan New Year,
2006. Present at the auspicious occasion were at a large number of members
of Tulku Urgyen Rinpoche’s family headed by the Chokling of Tsikey,
Drubwang Tsoknyi, Phakchok of Riwoche, Mayum Dechen Paldron, Lama Tashi
Dorje, Mayum Sonam Chodron, Sangyum Chime Yangdzom and many others.
The main assembly hall was filled with lamas, monks and nuns, and members
of the sangha from all over the world. After chanting the verses of
invocation, Chökyi Nyima Rinpoche began speaking:
Today I have good news for you. My late father was a guru
to all of us, in all our various monasteries and sanghas, and I know
we all trusted him deeply with pure perception. He was the kind master
from whom we received not only empowerments and reading transmissions
but also the important pith instructions.
Generally speaking, my father was a humble man, a noble and kindhearted
person. But especially, he was someone who spent most of his life in
retreat. His primary teacher was his uncle Samten Gyatso and his own
father, Chimey Dorje of Tsangsar. From these two and many others of
the greatest masters of his time, he received a tremendous number of
important empowerments and transmissions. My father did not just receive
these teachings, he actually applied them again and again in retreat.
Being an ordinary person I am unable to judge my father’s level
of realization, so I rely on the sublime masters of our time—the
sixteenth Karmapa Rangjung Rigpey Dorje, Dudjom Rinpoche Jigdral Yeshe
Dorje, the late Dilgo Khyentse Rinpoche and many other lamas from various
lineages—who have told me directly that my father was extremely
realized. These great masters also received empowerments and instructions
from my father.
We all know that Tulku Urgyen Rinpoche did not have the slightest interest
in the power and status connected to a lama’s title. We also know
that many of the highest lamas and tulkus received transmissions from
him; and yet, whenever they met in a group, despite the insistent requests
of his students, you would see my father sitting on the lowest throne
at the end of the row. This was due to his humility and his sincere
respect for others. His sincere appreciation extended not only to high
lamas but to the teachers of every lineage, without sectarianism, as
well as the people of Nepal and all the other countries of the world.
He was unique this way.
Not only did my father have a wealth of teachings and transmissions,
but he had an extraordinary ability to give the pointing-out instruction
to the nature of mind. During his time he became known as the foremost
master for giving that particular instruction.
Tulku Urgyen Rinpoche had many followers and disciples, and like us
I know that they all have great appreciation of his teachings and a
strong yearning to apply them in practice, especially trying to bring
forth the state of realization. I see this in so many of you and this
is how it should be. I have witnessed how my father and his teachings
affected and changed you. I have seen it in the sangha members at Ka-Nying
Shedrub Ling and Nagi Gompa, at Ngedön Osel Ling and Asura Cave
Temple, at Chapa Gaun, Hetauda and the other gompas. I have also seen
the same in the practitioners at the various Gomde and Dharma centers
around the world.
I have also noticed an increasing kindness and noble character, as well
as a deepening appreciation for the Dharma and the various masters,
and a growing compassion for other beings. Over the years, their disenchantment
and wish to be free of samsara have increased. But above all, it is
evident that so many of you truly and sincerely want to practice to
progress further.
Taking this monastery as an example, even the younger monks often line
up when it’s time for the next three-year retreat, almost pushing
to be allowed a place in the next group. Some even go in for a second
round of three years and three fortnights of intensive retreat practice.
This is a sure sign of having received the blessings of one’s
guru and of having understood the vital points of the teachings. Otherwise
it’s not an easy thing for a young person to go in for a long
stretch of seclusion. I take this as an indication that my father was
a qualified master whose mind was personally liberated through realization
and whose compassionate activity was therefore able to free others.
This is a fact of which you must all be well aware.
Tulku Urgyen Rinpoche was, moreover, not a great scholar, philosopher
or an adept in the general topics of learning—his main quality
was that of noble-mindedness, profound insight and a keen interest in
realizing the definitive meaning. He was profoundly experienced in the
practice of Mahamudra and Dzogchen, and within a short time he reached
a high level of realization. We all know the signs that accompanied
his passing. They occurred exactly as the Dzogchen tantras mention:
no clouds or haze in the sky, no dust on the ground.
Many were present at my father’s cremation— obviously the
lamas and sangha members from his various monasteries and nunneries—but
so many great teachers from all four schools of Tibet came, many not
needing any invitation. They came out of love and respect, feeling personally
compelled to appear during the ceremonies held for forty-nine days or
at the funeral ceremony itself, and they showed great affection for
our sangha. We can all rejoice in the fact that a great master’s
qualities became visible and evident for everyone, but I will never
forget the support, respect and sincere appreciation that all these
teachers from the various lineages expressed towards my father.
My family came here many years ago as guests in a foreign
land. In those days even the basic necessities of lodgings, food and
drink were hard to come by. In spite of this, my mother and father’s
hearts were focused on a single aim: to establish a sangha of practitioners
as the foundation of the Buddhadharma. They were convinced that the
Buddha’s teaching would vanish without a sangha.
Long ago in India the great monastic institutions of Nalanda and Vikramashila
had thriving sanghas which maintained a high level of learning thus
producing countless panditas and accomplished masters. Later on in Tibet
when the three great beings—Shantirakshita, Padmasambhava and
the Dharma King Trisong Deutsen—established Buddhism, many monasteries
were built, and hence a huge number of monks, nuns and tantric practitioners
were able to study, reflect and train—again reaching a very high
degree of accomplishment. The practitioners in Tibet were able to argue
fine points of logic, teach extensively and compose countless texts—making
the Buddha’s teachings flourish far and wide, like the sun rising
high upon the sky.
In recent times, a dark shadow fell over the Buddha’s teachings
in Tibet, but luckily the sixteenth Karmapa, the Dalai Lama, Dilgo Khyentse
Rinpoche, Sakya Trizin and many other great masters were able to make
the journey to India and Nepal where they passed on their lineages of
empowerments, reading transmissions and guidance instructions. There
established monasteries and congregations of practitioners who have
studied, reflected and trained. Once again the Dharma is flourishing.
In our own case, it is due to my mother and father’s boundless
kindness and aspirations, and all the hardships they undertook, that
they were able to find the land and build Ka-Nying Shedrub Ling. In
those days everything was difficult and we have never had any financial
resources of our own. This was my parent’s paradox: big plans,
no money.
Those days went something like this: while Mom and Chokling stayed behind
supervising the porters and bricklayers from early morning to late at
night, I had to go shopping for building materials in Kathmandu. From
time to time there was no choice and my father had to come with me.
There was this cement salesmen who, for some reason, did not like to
sell in large volumes. It was often the same with wooden beams and iron
bars, they just didn’t like to part with their goods. But, if
my father was there—perhaps it was due to his extraordinary compassion
and aspirations—the various sales people and workmen would immediately
be respectful, consent to his wishes, and we would be able to continue
construction.
Often I would say, “Let’s take a taxi today.”
“I don’t think so. How much is the fare?” He replied.
“Eight or nine rupees.”
“That’s a lot of money. I will not go by taxi. I’m
taking the bus from the stupa to Kathmandu.”
The interesting point was that the conductors, even though they didn’t
know us, would always be delighted to see my father, addressing him
as “guru,” they would give us the front seats , and never
charged a single paisa. Our attendants in those days were Gyaltsen Dorje
and Sangye Yeshe, the latter of whom is still alive, but they each had
to pay fifty paisa. Often we would spend the entire day running around
Kathmandu, eating lunch in the Utze Restaurant for just a couple of
rupees. In short, my father didn’t squander money on himself.
He was only concerned about establishing the basis for the Buddhadharma,
a congregation of monks and nuns, and in order to do so a temple with
the representations of enlightened body, speech and mind was necessary.
That was his wish. He wanted to built a monastery with high-quality
sangha members, and have them study and practice authentically. He often
quoted the famous aspiration from Padmasambhava’s vajra speech:
“May the precious sangha, the foundation of the doctrine, be in
harmony, keep pure vows and be rich in the three trainings.” This
is an aspiration that all noble beings keep close to their hearts, and
my father put all his efforts into accomplishing such an aim, undertaking
any necessary hardships and casting aside all concerns for his personal
comfort.
The numerous monasteries that he helped to build are evidence of the
fruits of his great efforts. These include Ka-Nying Shedrub Ling, Nagi
Gompa, Tsoknyi Rinpoche’s monastery Ngedön Osel Ling as well
as Mingyur Rinpoche’s. Phakchok Rinpoche’s tends to use
Ka-Nying Shedrub Ling as his main base, but occasionally he stays at
Chapa Gaun, which was also built under my father’s direction.
In other words, we are in the middle of fulfilling our father’s
aspirations, which is our duty and responsibility. The intelligence
and ability of one or two people are not enough to fulfill his wishes,
it takes all of us working together. It’s a responsibility that
each of us shares—not just my family but each and every practitioner
who is associated with Tulku Urgyen’s lineage.
I want to tell you once more that I sincerely rejoice in the improvement
in your character and in your level of learning, which has increased
with each passing year. I rejoice in the fact that the retreat centers
at Nagi, Asura and the other places my father established them have
gone so well without any obstacles; and that you all get along so well,
practice regularly, and keep the precepts with mutual respect and civility.
This was what I briefly wanted to mention about my father’s work.
You could say that Tulku Urgyen’s life was short
due to our insufficient amount of merit, but measured in the traditional
Tibetan scale of time he had quite a long life. In spite of his many
illnesses he still managed to reach the respectable age of seventy-six.
When he passed on, we were all filled with grief: what could we do?
Everything is impermanent; even the great compassionate teacher, Buddha
Shakyamuni, passed beyond this world. So since we are supposed to be
Dharma practitioners, we try to have courage and take a vast perspective.
Once he was gone it was important to properly identify his reincarnation.
It is of utmost importance to leave no room for error, no confusion,
and no dispute. Let me speak frankly here. There’s a saying that
“where the Dharma holds sway, the maras will play.”
First and foremost, over the generations the Karmapas are the gurus
connected to my family. The fifteenth Karmapa identified my father as
a reincarnation. The sixteenth Karmapa recognized me, Chokling, Tsoknyi
and Mingyur Rinpoches. He also recognized Phakchok Rinpoche shortly
after he was born. The Karmapa is like the root we all stem from.
Our late father had tremendous trust in and devotion for the Karmapa.
He was both a disciple, and, to tell the truth, the Karmapa’s
guru as well. My father’s profound devotion to the sixteenth Karmapa
naturally extended itself to the two reincarnations. This is what he
told us, “I will regard them as dear as my right and my left eye.
You should do so as well.” And since we are his sons, and by extension,
you—monks, nuns and lay followers—are his spiritual children,
we should all follow his wishes. I consider this a very important responsibility.
After his passing, I gave repeated and thorough consideration to finding
his authentic reincarnation and how to avoid any problems. This wasn’t
just in passing, and my brothers and I held discussions several times.
In the end, we decided it was best to request one of the personal guru’s
of 
His
Holiness the Dalai Lama, Trülshik Rinpoche. Trülshik Rinpoche
is also the guru the present reincarnations of both Dudjom and Khyentse
Rinpoches. He is a great nonsectarian master. I know that the sixteenth
Karmapa showed great fondness and appreciation for him. He also transmitted
many teaching lineages to the sixteenth Karmapa and Dilgo Khyentse Rinpoche.
My brothers and I all trust this authentic lord of refuge. Lamas from
all four schools—Kagyu, Sakya, Gelug and Nyingma—respect
him highly and with pure appreciation. He merits this respect because
he has practiced his entire life. He has kept all three levels of precepts—the
precepts of individual liberation, the bodhisattva trainings and the
tantric commitments of the knowledge-holders—so he honestly deserves
to be described as an authentic “triple vow vajra-holder”.
It is said that keeping the precepts of a fully ordained monk is very
rare these days, like wearing pure gold, and Trülshik Rinpoche
keeps not only the monastic precepts but all three levels—Hinayana,
Mahayana and Vajrayana—perfectly. In our times he is simply extraordinary,
a noble master who is both highly learned and has reached a profound
level of realization, and so he can definitely be trusted. He, too,
respects and has pure perception of both Karmapa incarnations.
Trülshik Rinpoche is the regent of Dilgo Khyentse Rinpoche and
a root guru to my brothers and me.
Our late father’s main monastic seat was Lachab Gompa and the
lama in charge of it is Ngaktrin Rinpoche. I also discussed the search
for my father’s tulku with him over the phone and told him of
my plans to consult Trülshik Rinpoche. “Very good,”
he said. “I trust Trülshik Rinpoche has profound realization
and wisdom vision. Also, since your late father had pure perception
of the two Karmapa incarnations and one should keep samaya free of taints,
I agree with what you say one hundred percent.” I also have a
letter from him. He even sent a tulku as his representative who is here
right.
I had wanted to all three of my lama brothers to join me in requesting
Trülshik Rinpoche to identify my father’s reincarnation,
but it so happened that Tsoknyi and Mingyur Rinpoche were abroad at
the time. So Chokling Rinpoche and I went to his house and offered a
lavish request for him to remain as the vajra body, speech and mind
followed by the mandala offering. We then beseeched him to identify
our father’s tulku, explaining why. In reply he said, “You
have deep trust in me. Your devotion and appreciation is pure. What
you ask is a great task. First of all, that lama was truly extraordinary.
He was one of the gurus of both Khyentse and Dudjom. I also have received
empowerment from him. I have faith in him and pure perception. As you
are asking me to locate his reincarnation, I will definitely do so with
the deepest care. I will not rely on divinations or astrology or the
like. If I claim to have boundless clairvoyance, I would be a liar,
but if I disclaim any and every insight I do have that would be a lie
as well. So I will try my best.”
Several times I went back to inquire, only for him to reply, “It’s
still not that clear. It’s better for me to wait until I stay
in retreat at Maratika Cave, which is an extraordinarily blessed place,
performing the sadhana of longevity. Sometimes I see things in a blur
around dawn.” That was his humble way of referring to what we
call “wisdom vision”.
Several years back Trülshik Rinpoche had unmistakenly identified
the reincarnation of Dilgo Khyentse Rinpoche. He also recognized Depuk
Rinpoche’s tulku, as well as many other tulkus in his wisdom vision—all
of them with accurately and with great precision.
We went back to inquire another time and we were told that we should
have several supportive ceremonies performed, which of course we did..
We then went to see Trülshik Rinpoche once more and finally he
said, “Well, well. I have clear news for you.” Upon which
he gave us a silken scarf with a document inside, which reads as follows:
By the blessings of Orgyen Padma
A sublime Tulku, intentionally.
As the fruit of long and repeated prayers
To the gurus and deities, on the world’s stage,
To a knowledge-maiden, with blazing element,
And fourth precious drum of summer, (Year of the Iron Dragon)
A snake-child, born with noble signs and marks.
When enthroned, a great boon will be bestowed upon beings.
[Details of supportive ceremonies]
This was written by Dharma Mati’s hand.
This is excellent news for all of us. Trülshik Rinpoche
is an excellent master; his words come from his wisdom vision and not
from the interpretation of signs received in dreams or divination.
These words are phrased in meter, using poetic language, so let me explain
the meaning. The first line seems to show that my father’s reincarnation
appears through the blessings of Padmasambhava, in body, speech and
mind. Next, as a result of supplications made over a long time by Trülshik
Rinpoche to his sublime yidam deity, he saw that the mother—here
referred to as “a knowledge-maiden”—belongs to the
fire element. The “drum of summer” is a poetic phrase for
dragon, or snake when speaking of the year of birth. When I asked him
who the parents were, Trülshik Rinpoche replied that the father
is the Chokling Tulku who lives in Bir, known as the Chokling of Neten.
(Not to be confused with my brother who is the Chokling of Tsikey.)
The previous Chokling of Neten was a great master, both learned and
realized. We all have great respect and profound appreciation for him.
Tsoknyi Rinpoche’s grandfather Lama Tashi Dorje knew this extraordinary
master very well. Due to some obstacle he met an untimely death. His
reincarnation was then clearly identified by the sixteenth Karmapa.
This present Chokling of Neten married several years back and the couple
has just one son, and Trülshik Rinpoche explained that this boy
is without a doubt the reincarnation of Tulku Urgyen Rinpoche. 
Now we and everyone at all the main and branch monasteries and nunneries,
retreat and Dharma centers everywhere , with trust and pure appreciation,
can rejoice.
According to Tibetan astrology, it was inappropriate to make such an
announcement during the last months of the year, so I kept this news
until the third day of Losar (the Tibetan New Year), which is an auspicious
day. But Trülshik Rinpoche did not tell us until recently. Today
is a wonderful day and here we are gathered together in a joyful atmosphere
so I’m very happy to share this excellent news with you.
According to the Dharma tradition, a reincarnation is celebrated with
a name-giving ceremony, including the cutting of a tuft of hair which
is conducted by a great master. It is best if a great master also performs
an enthronement, so we have requested the lord of refuge Trülshik
Rinpoche to preside over both of these important events. Even though
he is getting on in years, we insisted, stressing the importance of
this event. “Sure, of course,” he replied. “He was
also my teacher. I will be happy to do so to the best of my abilities.”
And so we are in the process of organizing this precious name-giving
ceremony and the enthronement.
To
summarize: the Chokling of Neten who lives at the monastery in Bir has
a son, and this boy is my father’s reincarnation, without any
doubt or error. We have not met this child yet; I have not even seen
a photo. I don’t even know how old he is or where he was born.
So I want to go and meet him.
I, together with by brothers Chokling, Tsoknyi and Phakchok Rinpoches
and Tenpa, will make a quick visit to Bir, accompanied by our general
secretary Namdröl, and a couple representatives from our monasteries.
There we will pay our respects and express our gratitude to the tulku’s
father and mother, present the auspicious silken scarf to the reincarnation,
see his face, make a request for him to live a long and healthy life,
have success in studies and practice, and expand his activities to benefit
the Buddhadharma and all sentient beings, just like his previous life.
These are the wishes and prayers we will express.
[The whole congregation of monks and nuns clapped their
hands in applause.]
Thank you very much. This child is Tulku Urgyen Rinpoche’s
reincarnation without any error and not anyone of us brothers has any
doubt about it. Please keep this in mind all of you, rejoice and be
happy!
There are some more points I want to cover. Earlier I
mentioned our strong connection to the Karmapas. I grew up at Rumtek
and received a great number of empowerments and teachings from the sixteenth
Karmapa. He is the one who bestowed the blessings for the three levels
of precepts upon me and I hold his kindness in the highest regard. I
also mentioned that we are in a situation with two Karmapa reincarnations
and, as far as my father was concerned, they were both to be respected
and perceived with pure appreciation. This is why I will bring my father’s
tulku to pay our respects to both of them. Through Orgyen Tobgyal Rinpoche
I have informed the tulku’s parents that I intend to take the
tulku to see both Karmapas, to receive empowerments and teachings from
both of them, and to receive the name-giving blessing as well. Orgyen
Tobgyal Rinpoche replied,
“That’s fine; you’re in charge. Just remember that
this is our Chokling’s only child, so please understand that this
child is extremely dear to all of us in Bir. Also I have no evidence
that this child is the incarnation any other lama.
“The parents have not expressed any plans about making their son
into a lama, not even a monk. I heard mention of sending him to school
to receive a secular education. Khyentse Yeshe and Dzigar Kongtrül
have told the parents not to send the child to school, that he is the
son of a lama and should be brought up like them, and allowed to learn
the Buddha’s teachings.
“The words of the lord of refuge Trülshik Rinpoche cannot
be ignored and I’m strongly connected to you two brothers (Chokling
and Chokyi Nyima Rinpoche), both spiritually and in secular affairs.
My only response to anything you say can only be to agree. Now I will
go back to the parents in Bir and explain the situation. In the Chokling
of Neten’s monastic household, I’m still the elder lama
with all the responsibilities, so I will explain everything as clearly
as I can.”
According to the old Tibetan tradition, the parents had no custody rights
over a child that had been recognized as a tulku. They were then regarded
as temporary caretakers. The monastery of the previous lama became the
owner of the child. This was extremely good seen from the monastery’s
point of view, but the parents could see it as loosing their child,
if they didn’t take a wider perspective. So, please remember how
we felt when our Chokling’s youngest son was recognized as the
reincarnation of the late Dilgo Khyentse Rinpoche—we were both
overjoyed and deeply saddened. We were delighted because of the great
master’s return, but saddened when, instead of remaining with
us like Phakchok Rinpoche, he was taken elsewhere. Frankly speaking,
it was often a time of difficult feelings. Please understand how the
tulku’s parents will probably feel. To express my understanding
for their feelings I have already sent them the traditional white scarf
accompanied by presents.
First I intend to arrange for the ceremonies conducted by Trülshik
Rinpoche, then to take the tulku to see the Dalai Lama and then the
two Karmapa incarnations. Unfortunately many of the greatest masters
that I personally knew have passed on, but there are still teachers
alive of incredible learning and realization, from all the four schools,
and I intend to take the tulku to receive empowerments, reading transmissions
and instructions from many of them. This is necessary. It is also necessary
to arrange for the tulku’s education. I’m concerned about
that and all of you as well please direct your interest in that direction.
The tulku must also meet the three lords of refuge Shamar Rinpoche,
Situ Rinpoche and Gyaltsab Rinpoche. As well as all the other masters
with whom we have a spiritual connection.
The other day many people were lining up to see me and among them was
a monk carrying a little boy who was dressed as a monk. When I asked
who he had brought along, he said, “This is the tulku of Tarik
Rinpoche.” This is just an example of how a good tradition is
kept alive. Tarik Rinpoche was a precious master, his monastery is close
by, and actually I am the one who is supposed to go and visit him, but
I didn’t know he was there or go out of my way to visit him even
though several years have gone by since his enthronement. I doubt that
most of the monks here have gone to pay their respects either. Nonetheless,
keeping a good tradition of Dharma-links alive, the monks from his monastery
have brought the tulku here several times now, the most recent being
at Losar. We should keep this in mind and bring the reincarnation of
Tulku Urgyen Rinpoche to meet all the masters with whom we have a spiritual
link, request a blessing and protection, express our sincerity and good
wishes, and in short be on good terms with everyone.
Furthermore, at Ka-Nying Shedrub Ling, Nagi Gompa and Chapa Gaun, we
emphasize the terma treasures of Chokgyur Lingpa as the most important
part of our practices, and therefore it is vital that the Tersar empowerments,
reading transmissions and guidance instructions, the tantric dances,
the art of making the tormas, the drawing of the mandalas and the proportions,
and all the intricate details and musical instruments used in tantric
ceremonies should all be learned and passed on in an authentic and correct
way. This learning process is now taking place quite effectively. My
younger brother Tsoknyi Rinpoche’s monastery, Ngedön Osel
Ling also practices the terma treasures of Chokgyur Lingpa in an excellent
manner.
There are several reasons why I am happy about this. First of all, our
late father gave us this directive, “All the Dharma teachings
are precious, so respect and treasure them all. Among them, apart from
some permissible rearrangements for daily practice, Chokgyur Lingpa’s
terma treasures are not the personal writings of the tertön, which
is not often the case. The terma treasures were concealed by Padmasambhava.
And many of these were not even written by the Lotus-Born Master, but
express the intent of the tantras in a way that is meant for people
at specific times. That is the special quality of the terma treasures.”
I believe you know the meaning of food “meant for people at specific
times”. While staying in Nepal it seems like most Tibetans are
best served by eating dahl-bhat (rice with lentils) rather than just
tsampa and meat. In the same way, Padmasambhava distilled the meaning
of the tantras and the profound instructions in particular ways that
were suitable for people at specific time periods. Many of these are
structured as a text which can be practiced in a way that unifies means
and knowledge, as development and completion stage. In short, this unified
practice allows us to purify the four veils and cultivate the four paths,
so that we may realize the four kayas.
It is necessary to receive empowerment in order to purify our veils
and habitual tendencies, and it is necessary to recognize the state
of original wakefulness that is the very nature of empowerment. We receive
the outer vase empowerment to purify body and channels, the secret empowerment
to purify voice and winds, the wisdom-knowledge empowerment to purify
mind and essences, and finally—to purify the cognitive obscuration
and tendencies—there is the precious word empowerment. The very
meaning of these four is complete within the tantric rituals, so please
understand that the tantric texts we chant in the rituals have incredibly
profound meaning—the chanting of just one sadhana text includes
the very quintessence of all that can be explained. The Shedra (Buddhist
study program) is indispensable for understanding the depth of what
we chant. The Middle Way, and the intricate ways of logic and reasoning
may be difficult to understand, but the tantras are much more difficult
to comprehend. That is why we need both study and practice in combination.
I’d therefore like to express my sincere gratitude to all of the
students at the Shedra for the effort they put into their studies.
To conclude, I’m overjoyed that we can all be together here from
all the different monasteries and nunneries. I would like us to continue
sharing our joys and sorrows. I never forget how we practiced together
with deep sincerity and mutual respect when we were all together during
the forty-nine days of ceremonies held at the passing of our dear father,
Tulku Urgyen Rinpoche. In the future too, let’s meet here for
the enthronement of his reincarnation. Let’s all practice together
during the annual drubchen ceremonies, at Losar and other special occasions.
I want the monks and nuns from my father’s monasteries and nunneries
to know each other’s faces and to practice together. Of course,
we lamas meet every so often, but I find it very important that we extend
our family feeling to include all the branch monasteries. So please
keep this in mind.
In short, everyone in the main and branch monasteries
are in total agreement concerning the identification of the true reincarnation
of Tulku Urgyen Rinpoche. I feel an important task has been accomplished.
But identifying the tulku is not enough, there is much more work to
be done and we will proceed with the tasks ahead.
My brother Chokling Rinpoche is in essence one of the great treasure
revealer Chokgyur Lingpa’s reincarnations, there’s no doubt.
In the past he has transmitted the terma treasures several times and
I pray that he will do so again with all the empowerments, reading transmissions
and instructions. Phakchok Rinpoche is young but highly educated and
has a deep wish to be of assistance to the Buddhadharma and sentient
beings. Mingyur Rinpoche and Tsoknyi Rinpoche are no longer youngsters—their
activities are vast and they are working to support the Buddha’s
teachings and to benefit sentient beings. I deeply rejoice in this and
pray that they will continue and that their activities may expand.
I also pray that this new reincarnation may have a long and healthy
life with no obstacles; that he may receive plenty of empowerments,
transmissions and teachings; that his mind may become wealthy in the
qualities of learning, reflection and meditation; that he may be masterful
in
expounding and composing teachings and in settling arguments. This is
how it should be. Let’s not leave it as a good wish—let’s
all work together to make sure that it comes true. All of you, please
add your well-wishes.
From today onward you don’t need to chants the request for the
swift return of the reincarnation. We don’t yet have a long life
supplication for the tulku, we don’t even have his official name
since the name-giving ceremony has not yet been performed. As soon as
we do his long life supplication will be distributed to be chanted in
the various monasteries.
Today is an auspicious and excellent day. I will stop here since you’ll
have your duties to fulfill and there are so many visitors.
[Rinpoche gives a summary of the above in English]
Translated by Erik Pema Kunsang
Edited by Michael Tweed.
