Kyabje Tulku Urgyen Rinpoche, a tribute from Orgyen Tobgyal Rinpoche

Kyabje Tulku Urgyen Rinpoche, a tribute from Orgyen Tobgyal Rinpoche

Kyabje Tulku Urgyen Rinpoche, a tribute from Orgyen Tobgyal Rinpoche Spoken by Orgyen Tobgyal Rinpoche It is impossible for one person to judge another, so we can never really know how great a master Tulku Urgyen Rinpoche was. Only a buddha like Shakyamuni can fully know another being. However, during the twentieth century there have been a few masters who have been unanimously accepted as being as if the Buddha had appeared in person. Along with the 16th Gyalwang Karmapa, Rangjung Rigpey Dorje, and Kyabje Dudjom Rinpoche, who was the emissary of Guru Padmasambhava, there has also been Kyabje Dilgo Khyentse Rinpoche. Within the contemporary Kagyu and Nyingma schools there has been no one more extraordinary and with so immense an impact on the Buddhadharma than them. Yet, these three all accepted Tulku Urgyen Rinpoche among their root gurus. If they respected Tulku Urgyen Rinpoche as their crown ornament, I, too, feel we should regard him as someone special. Tulku Urgyen Rinpoche upheld both the teaching and family lineages of Chokgyur Lingpa. He kept this lineage of empowerment, instructions, and reading transmission alive, not only by practicing it himself, but also insuring it will continue by passing it on to the Karmapa and Dudjom Rinpoche but also to countless others. His activity on behalf of this Dharma lineage is an immense kindness which I regard as very special. Tulku Urgyen Rinpoche's family lineage comes through the daughter of Chokgyur Lingpa, whose name was Konchok Palden, and her son, Chimey Dorje, who was Tulku Urgyen Rinpoche's father. Thus, he was directly descended from the great terton. I would like to add that due to some dependent circumstance Konchok Palden decided to reincarnate as a female. Otherwise she, herself, would have been recognized as an unmistaken reincarnation of Longchen Rabjam and Vimalamitra and been able to act in immense ways to support the Buddhadharma. Later in her life she asked for advice from both Jamyang Khyentse and Jamgon Kongtrul as to whether it would be better to become a nun or get married. Both masters replied, "You should take a husband; in the future it is through your bloodline that someone will appear to benefit beings. This is very important." Accordingly, she married a son of the Tsangsar family. The couple had many children, including Tulku Urgyen Rinpoche's uncle, the great master Samten Gyatso, who brought great benefit to the continuation of the Tersar teachings and was able to carry out great deeds. This lineage continues through Tulku Urgyen's many sons, who are all still alive and well. Although, they have their individual titles and bear the responsibility to uphold these other lineages I hope that they will also personally practice and transmit the terma teachings of Chokgyur Lingpa, their father's own lineage. A lot of people these days hold the opinion that Tulku Urgyen Rinpoche was just a Dzogchen yogi who only stayed up in his mountain hermitage Nagi Gompa and practiced one-pointedly - concluding that he was a good lama with high realization. Since he downplayed his talents, not many people seem to know the details of his qualities beyond these simple facts. But now, when I reflect on what I personally know, I feel that he was also a great scholar. Tulku Urgyen Rinpoche is not someone who is famed for being learned. But if we begin to investigate in detail, then, starting from reading skills, we see he was a scholar, able to read many kinds of scripts, including even the rare lantsa and wardu variety. He was proficient in grammar, poetry, and the general sciences, so it is difficult to find anything about which he was ignorant. Concerning the inner knowledge of Buddhism, he had met many very educated and learned masters, and was especially well-versed in the Ngakso, the Lamrim Yeshe Nyingpo, and the Guhyagarbha Tantra. He was a great calligrapher, very knowledgeable about many scripts which have been practically forgotten today. Not only was he proficient in lantsa and wardu, but in uchen and umey as well. Taking all this into consideration, I personally consider him very learned. Tulku Urgyen Rinpoche was also a skilled craftsman. Because he could make original statues - unlike professional sculptors who usually just repeat themselves - his sculptures of deities often had much finer proportions. Some of these can be seen in the shrine rooms for the Dharma protectors at Ka-Nying Shedrub Ling. In the Nyingma gonkhang, protectors' shrine, there is an extraordinary mask for Mahakala; in the Kagyu temple a mask of Bernakchen, the Black-Cloaked One. When beholding these masks I feel that no ordinary artist could have created such works. If anyone wants to see what an expert tailor he was I will be happy to show them the crown he made for the Chokling tulku. He re-created Chokgyur Lingpa's crown from memory, which was no small feat. There is one strange thing which I would like to mention. The expressions of realization don't always appear so clearly. I often noticed that during Dilgo Khyentse Rinpoche talks, or when he was writing, that everything he said would come out eloquently and unimpeded. But other times the words seem hindered. It was the same with Tulku Urgyen Rinpoche. At times Tulku Urgyen Rinpoche had a very hard time reading and his eyesight turned so bad that he had to have an operation on his eyes. When it came to mundane discussions he was extremely skillful. Even if people put their heads together they are often still unable to decide what to do. But Rinpoche was always able to make a decision which was in harmony with both Dharma and social conventions; he always seemed to know what the best course of action would be, giving advice without hesitation. Often people would find that his solution was something they hadn't even thought of, and upon hearing it they felt, "well of course!". His decision would put their minds at ease and they would feel confident that this was the best solution. This is another way example of the power of his intelligence. There is a famous Kagyu saying, "Devotion is the head of meditation." Devotion is based upon one's guru, so to have the trust and devotion that one's guru is the Buddha in actuality is a most eminent method. In addition to this, being able to fulfill one's guru's wish to the letter and serving him however possible is the proper way to apply the oral instructions. In this regard, Tulku Urgyen Rinpoche's sense of trust, loyalty and samaya with other masters was constant. He regarded his own teachers as the Buddha in person. Once he had connected with a teacher through receiving empowerment or oral instructions his trust was unwavering. If the opportunity came to carry out his guru's wish he was willing to give unstintingly of whatever wealth was in his possession, without any concern for personal hardship. If it came to it, I feel that he would even have been ready to sacrifice his own life without any hesitation or regret. Once Rinpoche took responsibility for a legal dispute on behalf of the Gyalwang Karmapa and it dragged on for so many years that it felt like half a lifetime. Though Rinpoche was successful in the end, it was only to his teacher's benefit and not to Tulku Urgyen Rinpoche's. Tulku Urgyen Rinpoche was someone who could put action behind his words. In both spiritual or secular affairs he wouldn't just say what needed to be done - he would go ahead and do it. Nor did he get involved in a lot of doubt and hesitation about the tasks at hand, worrying about whether something would be successful or not. He wouldn't get caught up in a web of concepts; instead he would make a decision free of doubt and never waver. That's the kind of man he was. When speaking of the Buddhist scriptures, the Middle Way, Prajnaparamita and so forth, we have the 'exposition lineage' which focuses on explaining the syntax. But you often hear that being learned is not just a matter of knowing the words and their meaning; there is also the transmission of the real meaning. Tulku Urgyen was a pandita in the real sense of the word. At one time I went to see Tulku Urgyen to ask him to clarify a verse from the ninth chapter of Shantideva's Bodhicharya Avatara : When concreteness or inconcreteness Does not remain before the intellect, At that moment there is no other mental form, And so there is utter peace without conceptions. I had studied it many times and asked many khenpos about it but still felt that none of them had given me an adequate explanation. I also asked Tulku Urgyen about certain points in the Prajnaparamita teachings in which the fact of emptiness is established, such as the statement that emptiness has no form, no sound and so forth. Only Tulku Urgyen was able to prove the reality of these statements in a reasonable way. His logic established emptiness in actuality, while the other scholars merely established emptiness in words. At some point the reincarnation of Neten Chokling, Tulku Pema Wangyal, and a few of us went up to Nagi Gompa and spent a few days asking questions. During this time Tulku Urgyen Rinpoche clearly laid out the logic of establishing emptiness. Everyone was amazed at his clarity. Explaining how all sentient beings have buddha nature includes the attempt to prove that buddha nature is an intrinsic quality. This is especially done in the higher Middle Way school known as Shentong. In the biographies of many great lamas you find that they would bow down and circumambulate even old dogs to show their respect for buddha nature, while saying, "I take refuge in the buddha nature." Tulku Urgyen had confidence and totally pure trust based on personal, direct understanding that buddha nature really is present in every sentient being, just like oil is present in each and every sesame seed, that any sentient being can realize the awakened state and has the basis for enlightenment. Therefore, Tulku Urgyen showed respect for every sentient being and didn't turn against anyone. He felt it not as mere platitude, but from the core of his heart. Tulku Urgyen Rinpoche also showed vast insight about the meaning of the Uttaratantra, Hevajra Tantra and the Profound Inner Meaning, which are favored in the Kagyu lineage. Within the Nyingma school he was incredibly well-versed in both the root text of the Lamrim Yeshe Nyingpo, as well as Jamgon Kongtrul's commentary on it. He knew most of the root text by heart, and in addition he had studied the commentary by Rinchen Namgyal and Khenpo Jokyab repeatedly. He was very knowledgeable in Vajrayana as well, having studied the Guhyagarbha Tantra, the Secret Essence of the Magical Net. Once in a discussion with Dilgo Khyentse Rinpoche it became apparent that Tulku Urgyen also had a complete grasp of the Guhyagarbha Tantra. During 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 Guhyagarbha Tantra. He also had an in-depth knowledge of many other tantras. He was especially insightful when defining the kayas and wisdoms, 'the chakras of syllable clouds,' the sounds and meaning of mantra. In short, he fit exactly the title 'pandita of definitive meaning'. Concerning tantric rituals 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 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 people some understanding which was totally unlike an ordinary person. 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 a happiness on that person's face which far surpasses that from receiving thousands of rupees. There is no real 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 just 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; unlike being in the presence of some politicians, where 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 there was never any mention of bias or prejudice. Whether you talked about religious or secular affairs he always spoke honestly and clearly, never acting hollow or pretentious or ever lying. He also had an acute 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 and longer - they just wouldn't get out. I've heard that he scolded a few people, but 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 timid and a sense of awe. Unlike passing just any ordinary person on the street, his very presence was very powerful. For instance, if you had to return to his room after having just left it, he would still pay you the same respect and you would still feel awestruck. Nor was he someone you felt you could talk nonsense in front of - you had to choose your words with sincerity. 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. When focusing on benefiting others, our own aims automatically become fulfilled without having to try deliberately. Building a monastery is very difficult, and sometimes seems an insurmountable task. But most people are not aware how many temples Tulku Urgyen Rinpoche actually built. Nor does anybody know exactly how many years he stayed in retreat, which practices he did, nor 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 Kagyu teachings, and the Lamdrey from the Sakya school as well as many other lineages. Every time you 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 Chetsun Nyingtig and Kunzang Tuktig, belonging to the Great Perfection itself. He is unanimously accepted by everyone 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. So it is perfectly fine to regard him as a master who was both learned and accomplished. From a personal point of view 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 at doing his utmost to benefit sentient beings. In addition, he was extremely humble and self-effacing - totally in tune with Shantideva's bodhisattva ideal. He treated everyone with the same affection, whether important or ordinary, and taught them equally. In order to bring the highest benefit he always did his best to communicate in the listener's own terms. And it was not only by teaching, but in all conversations, that you would find the bodhisattva ideal of ocean-like activity clearly reflected. Of course, he didn't actually give away his head, arms or legs but I feel absolutely certain that he was a great bodhisattva, able to do so. In terms of Vajrayana, he had perfected the practices of both development and completion. I know he spent at least four three-year retreats doing sadhana and recitation. Later on he remained in what you could call life retreat at his hermitage, Nagi Gompa. Upon having perfected the practices of the development and completion stages the scriptures mention what is called the "threefold gathering and the threefold blazing forth." I feel he possessed these in completeness. No matter whether giving empowerment, instructions or reading transmissions, 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 real substance, supposedly give teachings on Dzogchen while actually only teaching the word 'Dzogchen'. When Tulku Urgyen Rinpoche imparted the pithy pointing out instructions he would point out the real thing, nakedly and directly. Once I witnessed Tulku Urgyen Rinpoche give the pointing out instruction to a gathering of more than one thousand people in Taiwan. He still gave the real thing nakedly and directly, leaving nothing out. This must exemplify what they call the "expression of compassionate capacity," for he rose to the occasion out of the power of his realization. He said, "The oral instruction is like a candle: you can see while you hold it, and when you give it away you have no more light. But since all of you have taken the trouble to come here, expecting to hear me speak, I feel that I cannot refuse giving you the pointing-out instruction." Then he gave the instruction in coming face to face with your own nature. Even if the great Khyentse, Kongtrul or Longchenpa were doing so, it wouldn't surpass his instruction. Yet I later met only a few there who truly recognized their own nature Even among Rinpoche's Western students there were some very close disciples who definitely should have recognized their buddha nature. They probably had some vague glimpse of recognition; yet they use empty word, and ignore the consequences of their actions. I have yet to meet one who has fully realized his teachings. 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 myself 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 and listening to his answers. I went to see him at Nagi Gompa many times and I received various empowerments, but I feel the real teachings were revealed in normal discussion. These days you find people who say, "I know the teachings but I don't practice the 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 really understands the teachings, especially the Vajrayana, will also know that these teachings are implemented in group sadhana, training in development and completion, and chanting. That is the application of Vajrayana, and if someone can talk but not practice then that person is definitely not learned. Tulku Urgyen himself knew all about the encompassing activities of the Vajrayana practices and never belittled their application. He gave great attention to the performance of all the important ceremonies and 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. Nor did he ever belittle the consequence of any karmic action. Without having to deliberately ask for donations he managed to raise funds effortlessly. Though he never went on begging tours, like some other lamas, Tulku Urgyen was still able to build all the temples and monasteries he intended. All these projects were completed totally on the side; you never saw them as his main aim or occupation. In the latter part of his life he basically abandoned all involvement in conceptual activities and didn't put any real effort into building. Yet temples still seemed to rise up continuously and many tasks were accomplished. He always spent the money that came during the day and when the sun went down he had nothing. He didn't keep a project schedule nor have I ever seen or heard about him sending out any fund-raising letters, which are so plentiful these days. Even so, it seems he was able to build more temples than any other contemporary lama, no matter how much effort they put into it. So I feel confident that he accomplished his aims without difficulty or hardship. He was of poor health his entire life, especially experiencing complications during the cold winters. But due to various treatments and his mastery over the key points of the channels and energies of his own body, as well as over the mandala of the vajra Body with its circulation of energy currents, I feel he did have quite a long life. It wasn't that he died an untimely death at a young age, leaving his work unfinished. On the other hand, I don't think you can say he had a really long life. It's my personal opinion that Rinpoche intended to live well up into his 80's, and this was something I had sincerely prayed for. But at some point bad times came. Externally there was a great obstacle and turmoil within the Kagyu lineage; while inwardly there was disharmony among his followers including among his foreign students. There came a time when he went to Germany to have an operation. When I went to meet Rinpoche in Germany he spoke at length about lacking the wish to remain in his body for much longer. Later, I told Chokyi Nyima Rinpoche, "The way Rinpoche speaks now is nothing like how he spoke in the past. It seems like he doesn't care to remain in his body any longer. So, I think that when he returns to Nepal we should hold an elaborate long life ceremony and supplicate him from the core of our hearts to remain. This is definitely necessary." But because all of us seemed so busy it was gradually neglected. Recently, Dzongsar Khyentse, Shechen Rabjam Rinpoche and all the rest of us went up to Tulku Urgyen Rinpoche at Nagi Gompa to discuss the reincarnation of Dilgo Khyentse. We all got an odd impression: from the way he talked we felt that both his intentions and the way he expressed his wishes were not like in the past. In the car on the way down from Nagi I told the others, "I have often visited Tulku Urgyen Rinpoche but today I felt that he was really different. I have the feeling that it will be very difficult to see him again. It is not that he said anything special, it is just my feeling." Dzongsar Khyentse also felt that this meeting was different. We agreed that it sounded like Tulku Urgyen Rinpoche had given up the will to stay in this body and that he might not live long. We continued our discussion and agreed that we should go back up very soon and sincerely ask him to remain, not only for the benefit of the teachings and beings but also for our personal sake. I simply don't believe that he was powerless in this respect. We agreed that if we appealed to him it would help. Unfortunately, due to many circumstances this was never done. Such circumstances often happen all of a sudden. Nevertheless, I believe we should settle our minds with the thought that Tulku Urgyen Rinpoche did, in fact, fulfill all his aims and activities and lived the complete length of his life. Because if we start to harbor thoughts that his death was untimely, and dwell on what should and what shouldn't have happened, we only constrict our hearts and make ourselves more close-minded and regretful. Therefore I am putting my mind at peace by thinking that Tulku Urgyen Rinpoche did, indeed, fulfill all of his intentions and that he lived quite a long life. He also had numerous illnesses and was very old. So, taking all this into consideration, there is no blame - Rinpoche lived a full life. I think it best if we all try to console ourselves in this way. The ceremonies being done as offerings, so that his intentions may be fulfilled, are very excellent, done in the best possible way. Although I did hear that the kudung might be kept for a long time, to do this would not have been in tune with Rinpoche's own wishes. His close disciples knew he never wanted his body enshrined, and I believe it is fine to tell this to everybody to avoid misunderstandings. The great Dzogchen tantras mention the relics known as dung, ringsel and so forth depend upon the presence of blood in the bones. The appearance of ringsel are therefore more likely if the cremation is performed sooner. Since I have heard that he was an authentic Dzogchen yogi I feel that it is better not to delay the cremation. This is what I said to Rinpoche's sons, and they agreed; it was decided that the cremation would take place on the 16th of the Tibetan month. I would also like to say the following: when the samayas are damaged on different levels, both externally and internally, there is no benefit from trying to deny it. If something happened it happened, and as long as such damages do not cause obscurations, I trust that, beyond a doubt the dung and ringsel relics will appear. But if we don't find any such relics due to damaged samayas, I will not lose faith or be depressed about it, not at all. We live in the dark age, the Kaliyuga, and being the dregs left behind in these times it would be only in our perception that there seem to be no relics. I feel certain that there is not the slightest difference between the state of mind of Tulku Urgyen Rinpoche and Samantabhadra. For those who regard him as the Vajradhara in person, the perfect root guru and the support for their supplications, he is definitely extraordinary. I don't feel that anyone should regard him as just an ordinary lama. In any case, I feel that the cremation ceremony will turn out very well. There is something that I would like to say concerning the future. We Tibetan lamas have a tradition of seeking out the reincarnation of a great lama who has passed away. This is something of great importance both now and in the future. But there is one specific thing that is on my mind right now: history. History when written down can be read again and again for many centuries to come and can therefore have far-reaching impact. In general, we have the history of the Nyingma lineage. But specifically about the New Treasures, we have only some life stories about Chokgyur Lingpa written by Karmey Khenpo and some written by the second Chokling. Besides these we do not have a detailed autobiography spoken by the great terton himself. Moreover, we really don't have any records of the following incarnations of Tsikey Chokling or Neten Chokling. If we leave things like this, it won't take more than a few generations before only their names are left. Concerning Chokgyur Lingpa's family line, some people can still remember part of the stories, but since nobody has written anything down in real detail, if we neglect doing this, then in the future when people look back there will be nothing to see. While Tulku Urgyen Rinpoche was alive he had many disciples, some special. Among his sons Chokyi Nyima Rinpoche, in particular, is a capable writer. Therefore we should definitely write a biography of Tulku Urgyen Rinpoche in both Tibetan and English, starting with his birth and early years when he was named Karma Urgyen Tsewang Chokdrub by the 15th Karmapa Khakyab Dorje and recognized as a tulku of Lachab Gompa, and continuing all the way to his passing. This biography I feel should be written without adding or subtracting a single thing. We cannot really write his inner life story because he never spoke of the visions or predictions he received, so there is nothing fabulous or amazing of that kind to write down. What we can write down is simply what he did without any distortion. Some people may think that a life story with no extraordinary mystic events is unimportant, but please don't think that. Even the Buddha appeared in an ordinary human body and was seen as a human by others, so for most people a simple straightforward biography is beneficial. I therefore feel that we should just write the story without exaggerating or downplaying anything. If we, like some other lamas may do, write fabulous stories most people will find such tales hard to believe. Rather than having several accounts of Tulku Urgyen's life story that conflict I would like to see a biography with straight talk that can be agreed upon by everyone. That includes the good with the bad, in ordinary simple words. In this book I would like to see as many photos as possible, and later this book could be translated into foreign languages. But first the basic text should be done in Tibetan. These days we still have people connected to Tulku Urgyen who are old and they should be interviewed while they can be. Then, if this is done, in the future there will be something for people to read. I feel that such a project will be successful. So, let's try to accomplish this. To summarize he was an incredible master, both learned and accomplished. I have always felt confident about this but until now I have never had the opportunity to go through his virtues explaining them one by one. So why didn't I tell about them before? Because of the nasty times we live in, when everyone seems to be praising their own school or lineage. Even within the Nyingma school with their 108 major tertons there should be no real difference in prestige since all termas come from Padmasambhava. So when I hear someone proclaim, "our termas are better than theirs!" or "the present Dudjom's termas are better than the previous Dudjom's!" How can I start speaking of the greatness of Chokgyur Lingpa's termas? His miraculous powers and great deeds? Even though they are true and it is appropriate to do so, I don't really feel like doing it. About Tulku Urgyen Rinpoche there has been no real reason for someone like me to extol his virtues: when the sun shines in the sky no one can deny its brilliant rays of light. But now it is like the sun has set behind the western mountains. Therefore since the great masters of this time - the Karmapa of incomparable kindness, Kyabje Dudjom Rinpoche and Dilgo Khyentse Rinpoche - since they all have venerated Tulku Urgyen as one of their root gurus and a jewel in their crown ornament, there was absolutely no need for me to justify it. Teachings should always be given upon request, so since I was specifically asked, I have said what I personally know and witnessed.