Oral teachings of Tulku Urgyen Rinpoche
and his spiritual sons

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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.

 


 

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