Friday, April 04, 2014
Wednesday, April 02, 2014
One day Tulku Urgyen Rinpoche was asked on advice on how to get along with "difficult friends" in the sangha. Here is his reply
Dharma Friends & Pure Perception by Tulku Urgyen R...:
Sunday, March 30, 2014
Wednesday, March 19, 2014
Interview for Vajradhatu Sun, 1985. The following interview with Tulku Urgyen Rinpoche was rec...
Erik Pema Kunsang Among Masters: Interview with Tulku Urgyen Rinpoche:
Wednesday, March 05, 2014
Surrounded by white mountain cliffs, the valley of Meshö is like an open lotus flower and the foothills covered with meadows and forests. Flowers grow abundantly in summertime and water flows here and there. In the middle, the heart of the lotus, is a huge white rock with a cave in the center called Padma Shelpuk, the Lotus Crystal Cave. The rock, cave and surrounding area are all white in color. The cave contains many naturally appearing images and letters. Yeshe Tsogyal practiced in a small cave to the left, which has windows which also appeared naturally, though they look man-made. The practice caves of Vairotsana and Shri Singha with their naturally-appeared thrones are at the top of the rock.
Many rainbows appeared in the sky. On arriving, they made a big burnt offering. Kongtrül offered the serkyem, the offering to the Dharma protectors, and Khyentse, holding a vajra, sang the Lhasum Damdrak song of command to the local deities. People said (about Jamyang Khyentse Wangpo), “Something special must be happening today because Tulku Rinpoche is doing something.” Everyone was then told to recite the Vajra Guru mantra and to supplicate Guru Rinpoche. The three masters and some others went inside the cave while those who could not fit stayed outside by the opening.
As everyone chanted the Vajra Guru mantra and the Seven Line Prayer, Chokgyur Lingpa’s experience blazed. Normally you can’t reach it, but he flew up and reached the ceiling. . From the ceiling he extracted the terma box containing Dzogchen Desum. As the terma object, he took sacred medicine and nectar blessed by Shri Singha, as well as some hairs of Yeshe Tsogyal and Vairotsana. The terma box was wrapped in one of Guru Rinpoche’s garments. Chokling blessed Khyentse, Kongtrül and everyone nearby with the terma box. People now knew he was a true tertön. Chokling told them, “All who came here are most fortunate. If things work out, I have many things left to do. The kindness of Guru Rinpoche and his consort is inconceivable..” Jamyang Khyentse continued, “Chokling is a great tertön, a very precious one. His terma teaching is extremely precious, as is this place. Everyone should make offerings and circumambulations. The three of us have now opened the gate to this sacred place. When you die, you will all go to the Copper Colored Mountain -- I promise.”
pp 8-9, in The Life of Chokgyur Lingpa (PDF file)
Tsewang Norbu was quite humble; he once told Samten Gyatso, "I'm nothing special, not at all. I don't have any great qualities, not a single one, except for one thing: even though I was just six months old at the time, I clearly remember receiving the Three Sections (Dzogchen Desum) from the two great treasure masters." [Jamyang Khyentse Wangpo and Chokgyur Lingpa] As a matter of fact, the Three Sections had just then been revealed [at Pema Shelpuk, see this post].
Twenty-five people were present at this event, including Khyentse and Karmey Khenpo. The moment the terma was revealed Chokgyur Lingpa called out to the child's mother, "Bring the kid here!" She brought the baby over, wrapped in blankets, and sitting on a tray of woven reeds covered with a layer of dried sheep droppings and then with a couple of layers of cloth, This was all in typical Khampa style for an infant, leaving the child free to pee whenever need be.
Tsewang Norbu sat right between Khyentse and Chokling while he received the empowerment. Chokgyur Lingpa first conferred the empowerment on the baby and only then upon Khyentse. But because of the command that this empowerment only be given one on one, no one else received it--not even Kongtrul. That is also why the many lineages for the Three Sections all went through Tsewang Norbu.
from Blazing Splendor, pg. 71
Saturday, January 04, 2014
Vajarayana Buddhism in Perak caves
By Revathi Murugappan, The Star, April 24, 2010
|Tulku Urgyen Rinpoche consecrating |
the Vajrayana stupa in 1972
Perak is a veritable treasure trove of caves and probably houses the largest number of cave temples in the country, some of which are still inhabited by monks.
Unknown to many, and hidden amidst the overgrown swordgrass that surrounds the limestones of Gunung Rapat in Ipoh, is a stupa that was built and consecrated by Tulku Urgyen Rinpoche in 1972. Its history is hazy but the stupa, adjacent to a cave, is believed to be the first one built in Malaysia in the Vajrayana tradition.
Vajrayana Buddhism is considered the oldest surviving school of Tibetan Buddhism and has thousands of followers locally. The cave, popularly known as Ipoh Cave or the Ipoh Kong Ngee Ngiam Cave Temple, was not accessible to the public until recently when one eager devotee decided to dig deeper to discover how the Vajrayana tradition arrived in Malaysia.
Music teacher Anne Saw, 45, along with other devotees, were cleaning up the place when they stumbled upon a rusty old gate. It was the original entrance to the cave temple. Saw then researched the place, hunted down old disciples and made notes.
Yes, three caretaker monks have lived there for the past 30 years, leaving the premises only to buy groceries or go on retreats. I was privileged to be taken on a tour a fortnight ago by the enthusiastic Saw and was awestruck by the interior.
One of the caretakers, only known as Fong, let us in. It was huge and cool inside, with many bookshelves, figurines of the Buddha and lighted oil lamps. It was a calming space. Some of the walls had been painted white, and young students had done impressive colour paintings on the roof. Go deeper in and you’ll find bat droppings, damp limestone and even lower temperatures.
According to one of Tulku Urgyen’s old disciples, Yeow Yow Kit, 68, the lama used to come here frequently to meditate. He loved the place for some reason and felt a strong connection, staying a few months at a time.
“The cave temple was founded by a Chinese Mahayana monk, Rev Seng Chun from Foo Chow, China before World War II. In those years, it was a retreat for serious Buddhist practitioners, especially nuns. During the communist insurgency, the monks and nuns were told to leave,” recalled Yeow, 68.
Then in the early 1960s, Yeow said, a local monk named Rev Yuen Thong took up residence. He improved the living conditions and was instrumental in propagating Buddhist activities in Ipoh. Then, in 1971, he invited Tulku Urgyen to Ipoh. Tulku accepted and came with an attendant who spoke a bit of Malay. They took a train from Kathmandu to Bangkok, and then on to Ipoh and found their way to the cave.
“Despite the language and cultural disadvantages, the Buddhist seeds were planted through the activities in the cave, and subsequently this brought about more visitations from other lamas,” Yeow said.
“Apparently, whenever Tulku Urgyen met Malaysians, he would ask: Have you been to Ipoh Cave?”
He was so inspired that he also wrote a lot of preliminary text in this cave and took them back to be translated into English. Western disciples then expanded on it.”
In 1981, Tulku Urgyen and his eldest son, Chokyi Nyima Rinpoche, embarked on their first world tour to spread Buddhist teachings. Along the way, they stopped at Ipoh Cave, where like his father, Choyki Nyima felt an immediate connection.
“The cave has good feng shui because many holy teachers meditated and gave initiation there. I can feel the power, blessings and positive energy emanating from the place,” said Chokyi Nyima, now abbot of the Ka-Nying Shedrub Monastery in Nepal. Chokyi Nyima, 59, is in town for a series of lectures.
The cave was unfortunately neglected when Tulku Urgyen passed away in 1996. However, restoration works are now being planned by devotees. To invoke the blessings of the stupa, Choyki Nyima will conduct a one-day meditation at the cave. Until restoration is carried out, Saw says the public may only visit the cave during special events
“Strangely, after Tulku Urgyen died, the monastery people couldn’t find his reincarnation although they searched everywhere. He left no clues. Usually, the reincarnation is found in three or four years. Then one lama suggested visiting all the caves he had gone to, and right after the group visited Ipoh Cave in 2005, they got word that the reincarnation was found somewhere in Nepal. He was nine years old.”
Since then, Chokyi Nyima has been coming here regularly, albeit quietly, to meditate and conduct prayer sessions. He was born in Tibet and at 18 months was identified as the seventh reincarnation of the Drikung Kagyu Lama.
The eight-year-old and his family fled to Nepal when the Chinese invaded Tibet in 1959. Since then, he has studied in monasteries and schools in India and Nepal.
“I just know my path is the right one and don’t think too much about it. I go on teaching and preaching in universities all over the world but I have no degree!” joked ChokyiNyima who founded the Rangjung Yeshe Institute for Buddhist Studies in Nepal.
Thursday, November 22, 2012
Saturday, November 17, 2012
This is Kala Rango, the site where Chokgyur Lingpa revealed the precious terma Tukdrub Barchey Kunsel. Many thanks to Matteo Pistono for sharing the photos.
Posted by pensum at 11/17/2012
Monday, February 27, 2012
Lama Tenam has compiled these remarkable photos to pay tribute to the life and activities of the 16th Gyalwang Karmapa.
Sunday, December 04, 2011
Rinpoche: What people usually consider blessings are what I would call ‘superficial blessings.’ It’s like when you have something you want to get rid of you ask, “Please bless me to be free from what I don’t like,” whether this is being sick or in pain, evil spirits are attacking you, your business isn’t going that well, etc.. So, people ask for something to wear around their necks, something to eat, maybe some charm to be made and so on. Then when they are feeling better, the evil spirits are repelled, business is going well or whatever, they say, “I got the blessings.” These are known as ‘superficial blessings.’
On the other hand, the real blessings are the oral instructions on how to become enlightened in a single lifetime, which you can receive from a qualified master.
On the other hand, the real blessings are the oral instructions on how to become enlightened in a single lifetime, which you can receive from a qualified master.
March 5, 1994
Friday, October 21, 2011
Friday, September 23, 2011
Slideshow of the 16th Karmapa. You may recognize Tulku Urgyen and his son Chokyi Nyima Rinpoche in the opening image (at the far right), which is repeated at 7:02. Tulku Urgyen appears again at 8:57 when they appear to have an audience with the late King of Nepal. Lots of other important lamas throughout as well, shame they didn't provide subtitles so we could identify them all. Enjoy!
(and thanks to Ani Jinba for the tip)
Thursday, September 22, 2011
Saturday, September 17, 2011
Thursday, September 15, 2011
Monday, September 05, 2011
Kyabje Trulshik Rinpoche Ngawang Chokyi Lodro (1923-2011)
Sadly I wanted to let everyone know that the marvelous Trulshik Rinpoche passed away
on Friday September 2nd at his monastery Sitapaila outside Kathmandu.
on Friday September 2nd at his monastery Sitapaila outside Kathmandu.
Monday, August 29, 2011
film footage by Lama Ugyen Shenpen
clip of Tulku Urgyen Rinpoche, Chokyi Nyima Rinpoche and Tsoknyi Rinpoche begins at 4:20
clip of Tulku Urgyen up at Nagi Gompa in July 1991, at 12:30 to end
(thanks to Ilya Urgyen for the tip!)
Saturday, August 13, 2011
Monday, April 18, 2011
How would you describe Tulku Urgyen to the world at large?
Erik Pema Kunsang: Tulku Urgyen, you could say, was a profound mystic and a unique kind of philosopher, one who could guide people toward a type of insight that goes beyond theory and concepts. Observing how easily and naturally he worked with others, you could deduce what Tulku Urgyen himself experienced on a daily basis. Most of us would view his area of expertise—pointing out what things look like from the awakened point of view—as being very heavy and difficult. Yet, he made it extremely accessible. You practically weren’t allowed to leave the room until you agreed just how easy it was to see things from the awakened point of view. You couldn’t just nod your head in agreement, either. You actually had to experience that ease for yourself.
From the fourteen years you spent living with him as a translator, what can you say about him as a person?
Tulku Urgyen is more like something I have under my skin than an external person. Although he really did get under my skin, he was incredibly mild and gentle. (read full interview at Buddhadharma)
Friday, February 25, 2011
|Tulku Urgyen Rinpoche, with Ani Maya and Andreas Kretchmar.|
From "The Power of Experience and Realization Blazing Forth," spoken by Tsikey Chokling Rinpoche
I would like to tell you about the outer, inner and innermost life story of my father and guru, Tulku Urgyen Rinpoche. I will describe what I have heard with my own ears and seen with my own eyes. Of course I didn't meet him when he was young, but I have heard many stories, and I personally witnessed the latter part of his life. One of his unique qualities was his warmth. His heart was full of great love and compassion. Even by ordinary social conventions, he had a really good character. He had no intentions other than to help beings. He was open-minded, possessing a vast, all-encompassing frame of mind. This was how any normal, worldly person would describe him.
When Rinpoche was a young child he received the pointing-out instruction from his father, Chimey Dorje. Describing this experience later, he commented, "I realized the natural face of mind in actuality."
Tulku Urgyen Rinpoche had an incredible respect for the Three Jewels. He said that among all Buddhist masters, Buddha Shakyamuni was the first to catch his attention by triggering enormous faith and devotion. He was equally moved by the Dharma, the teachings he had been given, and he had a high regard for the sangha who maintain the practice of these teachings.
Among the masters in the Kagyü lineage, he showed great affection for and immense faith in Milarepa. Among the Nyingma lineage gurus, it was Longchen Rabjam. Merely hearing the names of these two masters, he experienced such uncontrived devotion that tears would come to his eyes and the hairs on his body would stand on end.
From his early years, he considered his root gurus to be Samten Gyatso, his father Chimey Dorje, and Kyungtrül Rinpoche, a master from Kham. He also connected with Jamgön Karsey Kongtrül, the son of Khakyab Dorje, the 15th Karmapa. From him Tulku Urgyen Rinpoche received the entire Rinchen Terdzö, the great treasury of precious termas.
In addition, Tulku Urgyen Rinpoche considered Rangjung Rigpey Dorje, the 16th Karmapa, his root guru. The kind of appreciation he had for the 16th Karmapa was nothing less than that of being in the presence of the Buddha in person. He never thought of the Karmapa as an ordinary human being in a material body of flesh and blood. Therefore, when the Karmapa asked him to do anything, be it a spiritual or a secular task, he wouldn't hesitate for a second to carry out his guru's wish. This was exactly how Naropa served the great Indian master Tilopa. When Tilopa commented, "Someone who was truly my disciple would jump off this cliff!" Naropa jumped without hesitation. Of course he was seriously injured, but Tilopa restored his body to its former state. Naropa underwent many such trials. Tulku Urgyen Rinpoche was similarly ready to sacrifice life and limb to carry out any wish the Karmapa had. People who knew him closely witnessed this unique devotion.
As for Gyalwang Karmapa, he had the deepest trust in Tulku Urgyen Rinpoche, since he saw him with pure perception as Chokgyur Lingpa or Guru Chöwang in person. Many times, while staying at Rumtek in my youth, I noticed that whenever the Karmapa received a letter from my father, he immediately placed it on the top of his head before opening it. I used to wonder, "Why does he treat a letter from Daddy as being so special?" At the same time, Tulku Urgyen Rinpoche saw the Karmapa as the very embodiment of all the Kagyü masters - Vajradhara, Tilopa, Naropa, Marpa and Milarepa. In this way their relationship was as close as between spiritual father and son. This is what I know from spending time with the Karmapa at Rumtek. When the 16th Karmapa needed a mantradhara (an accomplished Vajrayana practitioner) to perform certain ceremonies, he would insist that Tulku Urgyen Rinpoche do it and no one else.
Among the masters of the Nyingma School, Tulku Urgyen Rinpoche was close to the late Kyabje Dilgo Khyentse. I can best describe their relationship as one of indivisible minds - like father and son. Dilgo Khyentse would ask my father to clarify any doubt or uncertainty, and Tulku Urgyen would use the opportunity to expand the expression of nondual awareness even further. Their mutual respect and pure appreciation was tremendous. Dilgo Khyentse regarded Tulku Urgyen as being Guru Chöwang, and Tulku Urgyen regarded Dilgo Khyentse as Manjushri.
Let me also mention Kyabje Dudjom Rinpoche, the master who was the life-pillar of the Nyingma School of Early Translations for our times. This learned and accomplished person received the empowerments and transmissions for Chokgyur Lingpa's terma Dzogchen Desum, the Three Sections of the Great Perfection, from our Rinpoche in Lhasa. Dudjom Rinpoche later said: "Tulku Urgyen Rinpoche is the present heart-son of Chokgyur Lingpa, both in terms of Dharma and of family lineage. He is someone whose power and strength of realization has fully bloomed. In terms of the Dzogchen levels, he has gone through the four visions and has arrived at the final stage known as 'the exhaustion of phenomena and concepts.' In other words, he is someone who has fully perfected the great strength of primordially pure awareness. Such a person is rare indeed."
Likewise, Nyoshul Khen Rinpoche had a deep appreciation for my father. He often commented that in these times it is very rare to find someone with such a deep realization of Dzogchen. In this way, many accomplished and learned masters offered lofty words of praise. But how did Tulku Urgyen Rinpoche behave? He always partook of simple food, wore simple clothing, and had a simple, low seat.
Tulku Urgyen Rinpoche gave instructions to hundreds and hundreds of foreigners, and transmitted the sacred Künzang Tuktig to many of them. Often these teachings took place in the form of yearly seminars at which both he and Chökyi Nyima Rinpoche would teach. Chökyi Nyima Rinpoche would introduce the participants to the Buddha's teachings during the seminar, and at the end Tulku Urgyen Rinpoche would give the pointing-out instruction. There were many who experienced a taste of liberation, and many who recognized the nature of mind and gained a profound understanding.
I personally wondered how this could be possible in such large gatherings, as traditionally the pointing-out instruction is given to small groups. I have asked several great masters and this is what they told me: Once the strength of awareness is perfected through the path, certain signs automatically occur; for instance, the 'threefold blazing forth' and the 'threefold magnetizing.' These entail the blazing forth of experience, realization and samadhi. Due to the strength of Rinpoche's nondual awareness, the power of his experience and realization blazed forth and burned brightly. Through this, it became possible for others to experience a taste of the true nature of mind. This reminds me of Mipham Rinpoche's words: "Through the blessings of the realization of the ultimate lineage being transmitted to our hearts, may we obtain the great empowerment of awareness display."
Due to Tulku Urgyen's realization of the ultimate lineage, the expression of awareness as blessings combined with the openness created by his students' faith. This coincidence enabled many of them, regardless of their level or capacity, to recognize the nature of mind in a single instant. This evidently happened for hundreds and hundreds of students. This was Rinpoche's unique way of benefiting beings.
Over the years Rinpoche gave instructions in ngöndro, the preliminary practices, and in semtri, guidance in understanding and training in the nature of mind, to local people as well as foreigners. He truly turned the wheel of the Dharma throughout his entire life.
Some people wonder what Rinpoche's main personal practice was. We can only surmise this from his instructions to us. For instance, he would always say, "No matter what you do, no matter what situation you are in - whether walking, sitting, eating or lying down - always suspend your attention within the nature of nondual awareness. That's it!" This was his main practice: to simply remain as naked dharmakaya awareness.
One day, shortly before he passed away, I went in to see him and made this request: "We need to do some ceremonies to support your health. You have to remain for our sake, for the sake of the teachings and all beings." "You don't have to worry about me," he said smiling, "I won't die for a couple of years." Although his body was in quite bad shape and he must have been very uncomfortable, he could truly laugh and joke about the prospect of passing away, without any fear or worry. He was like a true yogi who is joyful and at peace even when on the verge of death - not a flicker of despair or attachment to anything. During his last months I spent several weeks with him at Nagi Gompa. Because of having perfected the view; he never showed any anxiety or fear whatsoever. This was the kind of sky-like yogi he was. I feel lucky to have even met such a person.
Here are some of the essential points he taught us students before passing away. With each passing moment all of us approach death. Not a single person in this world lives forever. Once we are born, our death is assured. Nevertheless, if we practice in a genuine way, it is certain that there will be benefit in both this and future lives. This was one of his main teachings - inspiring his disciples to practice by making them face the fact of their mortality.
Once we were inspired by the reality of death, he would tell us, "Don't regard futile worldly aims as being worthwhile!" In this way he would teach us the four mind-changings: the difficult to obtain freedoms and riches of a precious human rebirth, the impermanence created by the inevitability of death, the causes and consequences of karmic actions, and the painful quality of samsaric existence.
Tulku Urgyen Rinpoche's main teaching structure was the Four Dharmas of Gampopa, which is identical with Longchen Rabjam's Four Teachings. These are turning one's mind to the Dharma, making one's Dharma practice the path, letting the path clarify confusion, and letting confusion dawn as wisdom. In connection with the fourth point - letting confusion dawn as wisdom - he would then usually give the pointing-out instruction.
The pith instructions of Dzogchen form the essence of all Buddhist teachings. Tulku Urgyen Rinpoche gave these instructions in a style that was concise, simple, and comprehensible, with a gentle concern that was warm with blessings. This was the way in which he could communicate the profound essence of the Dharma and point out the nature of mind to many people simultaneously, ensuring that the stream of their being became temporarily liberated. This is the outcome of having reached perfection in the view, and in this he was unmatched.
He would often tell his followers, "Everything is impermanent, and no fleeting thing is worth pursuing. But if we practice the Dharma in an authentic way this will surely help us, both now and later." Practicing the Dharma was his main teaching and testament!
Once I asked him what was the most important practice for myself and other followers. His answer was, "Regard devotion and compassion as the most vital!" He emphasized that devotion and compassion are indispensable to recognizing the nature of mind when one receives the pointing-out instruction. A famous saying goes: "A closed-up person gives rise to no good qualities, just like a scorched seed will never sprout." Once you have the openness of faith which allows you to see the guru bestowing the profound instructions as a buddha in person, then it is possible for the transmission of the ultimate lineage to take place by introducing the nature of realization, and so to recognize nondual awareness without a flicker of doubt. So regard devotion to be of vital importance.
Tulku Urgyen Rinpoche also often used the phrase, 'emptiness suffused with compassion.' He would say, "All sentient beings without a single exception have been, and therefore are, our own parents. Cultivate all-encompassing compassion! In our Vajrayana tradition, devotion and compassion are regarded as the most important."
He also told me that disciples who want to practice the Chokling Tersar, especially the teachings of Barchey Künsel and Künzang Tuktig, must go through the complete path of the preliminary practices (ngöndro), the main part, and the additional practices. "Simply practicing the ngöndro alone would be enough," he often said, "because the ngöndro is even more profound than the main part. The person who sincerely goes through the 'four times one hundred-thousand practices' will purify physical misdeeds by means of bowing down, verbal misdeeds by means of the Vajrasattva mantra, mental misdeeds by means of the mandala offerings, and their combination by means of Guru Yoga. The reason is that we need to purify our obscurations and gather the accumulations. While it may be possible to glimpse the nature of emptiness without any purification, due to our past karma and temporary circumstances, this glimpse is rapidly covered up again and forgotten. So don't delude yourselves; please apply yourselves wholeheartedly to the ngöndro practices."
Tulku Urgyen Rinpoche said this over and over again. Once you allow these preliminary practices to take effect by purifying your obscurations, then you will automatically recognize the nature of mind, and your realization of the view will unfold further and further.
Another important point he mentioned was this: "Tell all your disciples to keep their view as high as the sky, but to be as refined in what they do as tsampa (barley flour)." Some practitioners may convince themselves that they have an incredibly high view, so high that they needn't worry about the consequences of their actions. That is definitely not all right. Look at Rinpoche's example: he lived with completely pure discipline. In the same way, no matter how high your view is, you should be equally gentle and courteous to others, never frivolous or crude.
That was one point. Another was, "Tell them that all vajra friends will go towards enlightenment as one group, as a single mandala. Therefore keep harmony within the sangha; be kind to each other and observe the precepts with purity. Then the incredibly profound teachings of Vajrayana will take effect."
These are some of the last points my precious father told me. Beside this I don't have much to say. Let me just add these additional words of his advice: "Look really well into the nature of your minds. This is the essence of all the Dzogchen teachings. Recognize first; decide on that recognition; then gain confidence in that. It is not enough to only recognize the nature of mind; we need to develop the strength of this recognition, and then attain stability. That's it! Practice well so that you become fully trained. Generate even more devotion and compassion than you already have, because this will allow your experience and realization to naturally expand. This is what all your students should be told."
I feel I should tell you, his followers, this as well: Whoever personally received the pointing-out instruction from Tulku Urgyen Rinpoche is extremely fortunate. It's like having the end of the golden garland of the lineage placed in your hand. If you also bring this instruction into experience through practice, then it is certain your guru will continue to behold you from the unmanifest dharmadhatu. The true guru will awaken from within your heart. It is said, "The guru is not outside, but within." This means that you are face to face with the true guru the same moment you recognize the nature of mind. Please understand this!
Finally, to those of you who connected to Tulku Urgyen Rinpoche through his books, I would like to say the following. Don't concentrate only on the words on the pages! Turn your attention onto itself and look into the nature of your mind! In a moment of devotion or compassion, if you simply allow your mind to mingle indivisibly with the guru's, you can truly understand the Dzogchen teachings. That would be truly excellent!