Dzogchen Deity Practice. Padmasambhava

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СКАЧАТЬ the root text by heart and had repeatedly studied the commentaries by Rinchen Namgyal and Khenpo Jokyab. He was very knowledgeable in Vajrayana, having studied the Guhyagarbha Tantra, The Secret Essence of the Magical Net. In a discussion with Dilgo Khyentse Rinpoche, it became apparent to me that Tulku Urgyen also had a complete grasp of the Guhyagarbha Tantra.

      During the first Ngakso drubchen held at Ka-Nying Shedrub Ling, I had the chance to ask Tulku Urgyen questions about the tenfold meaning of mantra. He gave very clear explanations that made me appreciate his learnedness in the Guhyagarbha Tantra. He also had an in-depth knowledge of many other tantras. He was especially insightful when defining the kayas and wisdoms and the “chakras of syllable clouds,” the sounds and meaning of mantra. In short, he exactly fit the title, Pandita of Definitive Meaning.

      Concerning tantric ceremonies, Tulku Urgyen Rinpoche was extremely competent in the mandalas for vast activities, knowing their proportions and the accompanying rituals of sacred dance and exorcism. He was a skilled torma maker as well as an expert umdzey, “chant master.” He had a remarkable grasp of architecture and all other necessary fields of knowledge connected to Tibetan Buddhist practice. While some umdzeys merely sing ceremonies from beginning to end, Tulku Urgyen’s singing carried a certain blessing that could move the listener to devotion. When he gave an empowerment, even though the ritual may not have involved more than placing a vase on somebody’s head, people would feel it was something really special. Even the way he looked at people would give them some understanding that was totally unlike an ordinary person’s perception.

      When giving empowerment to a gathering of thousands of people, sitting on a throne made of brocade cushions, he never looked out of place. His air and bearing, impressive and dignified, never looked contrived. He was definitely extraordinary.

      Rinpoche would always touch heads with whoever came into his presence, even the poorest Nepali worker, and ask, “How are you?” And you could see happiness on the person’s face, which far surpassed the joy of receiving thousands of rupees. There is no reason why someone should become so happy just by being asked how they are and touching foreheads, but people were so delighted. Many foreigners changed their whole perspective on life from only one meeting and felt extraordinarily blessed. Practitioners felt that they received blessings, and even ordinary people still felt that something unusual had happened. Whoever came into his presence never felt tired, even after several hours had passed. That is totally unlike being in the presence of some politicians, when you can’t wait to get away. Speaking for myself, I never tired of being with Tulku Urgyen—I only felt happy.

      In all his conversations, he never mentioned any prejudice. Whether you talked about religious or secular affairs, he always spoke honestly and clearly, never acting pretentiously or ever lying. He also had a sharp memory and spoke of events long past as if they just happened yesterday. Nobody wanted to leave his presence; people always wanted to sit longer—they just wouldn’t get out. I’ve heard that he scolded a few people, but I’ve never met anyone who actually got scolded. I never heard him say a harsh word. At the same time, anyone who lived near him or knew him for a long time felt a sense of timidity and awe. His very presence was powerful.

      The qualities of someone who has completely severed the ties of selfishness and pursues only the welfare of others may not necessarily be visible. But it is hard to find a more unselfish person than Tulku Urgyen Rinpoche. When focusing on benefiting others, our own aims automatically become fulfilled without having to deliberately try. Building a monastery is a very difficult task that sometimes seems insurmountable. But most people are not aware of how many temples Tulku Urgyen built. Nor does anybody know exactly how many years he stayed in retreat, which practices he did, and the number of recitations he completed. People can vaguely say that he did it once or twice in Tibet and once in India; but other than that, no one knows. I figure he spent approximately half of his entire life doing intensive practice in retreat.

      There are no accurate records of which empowerments, transmissions, and teachings he received. But he probably received most of the Nyingma Kama and Terma, all the Kagyü teachings, and the Lamdrey from the Sakya school, as well as many other lineages. Every time someone brought up a certain teaching and asked him about it, it seemed he held the transmission for it. He received an ocean of teachings. Tulku Urgyen’s unique heart practice was the Chetsün Nyingtig and Kunzang Tuktig, belonging to the Great Perfection itself. Everyone unanimously accepts him as a great Dzogchen yogi.

      It is not really up to me to speak about his attainment of great accomplishment; but in 1985, after a discussion with Dilgo Khyentse Rinpoche, His Holiness told me that Tulku Urgyen had reached the level of “culmination of awareness.” When someone has arrived at the culmination of awareness, there is nothing more to realize other than “exhaustion in dharmata.” So he was someone who achieved the final realization of the Great Perfection. In short, it is perfectly fine to regard him as a master who was both learned and accomplished.

      From a personal point of view, I can say that I haven’t met anyone superior to Tulku Urgyen. There has been no one who, in actuality, was better able to carry out the intent of Shantideva’s Bodhicharya Avatara to the letter. Without any concern for personal hardship, he always aimed to do his utmost to benefit sentient beings. He was also extremely humble and self-effacing—totally in tune with Shantideva’s bodhisattva ideal. He treated everyone, whether important or ordinary, with the same affection and attention, teaching everyone equally. In order to bring the highest benefit, he always tried to communicate in the listener’s own terms. He clearly reflected the bodhisattva ideal of ocean-like activity, not only in his teaching but also in all his conversations. While I never saw him actually give away his head, arms, or legs, as you hear about in some of the bodhisattva stories, I feel absolutely certain that he was a great bodhisattva, able to do so.

      Whether he was giving empowerment, instruction, or reading transmission, he always gave his full attention, taking his utmost care to bring benefit to the recipients—particularly when giving the sublime Dzogchen teachings. He was unlike many teachers who, lacking substance, supposedly give teachings on Dzogchen while only teaching the words. When Tulku Urgyen Rinpoche imparted the pointing-out instruction, he would point out the real thing, nakedly and directly.

      Tulku Urgyen Rinpoche’s way of giving a general outline of the ground, path, and fruition of the Great Perfection was not extraordinary compared to that of other masters. But if you asked him about one single word, no matter how subtle or profound the connotation, his answer was just as subtle and profound. Both Dzongsar Khyentse and I felt that compared to many months and years of studying books and going through analytical meditation, it was more beneficial to spend just a few hours asking questions of Tulku Urgyen Rinpoche and listening to his answers. I went to see him at Nagi Gompa many times and received various empowerments, but I feel the actual teachings were revealed in ordinary discussion.

      These days you find people who say, “I know the teachings but I don’t like to practice sadhana in large gatherings. I don’t feel like doing all that chanting.” Honestly, there are people who have said this to me, and it surely proves their lack of realization. Anyone who truly understands the teachings, especially the Vajrayana, will also know that these teachings are implemented in group sadhana, in development and completion stage training, and in chanting. That is the application of Vajrayana, and if someone talks but doesn’t practice, then that person is definitely not learned.

      Tulku Urgyen himself knew all about the encompassing activities of the Vajrayana and never belittled their application. He gave great attention to the performance of all the important rituals, including the drubchen ceremonies. In the first half of his life, in order to be of benefit to others, he learned these down to their minutest detail, never missing a single day. He also never belittled the consequence of any karmic action.

      Without having to deliberately ask for donations, he managed to raise funds in an apparently effortless fashion. Tulku Urgyen was able to build all the temples and monasteries СКАЧАТЬ