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Quotes by Tulku Urgyen Rinpoche

Ordinary people do not question the commonly accepted version of reality. They conform to the standard values of subduing enemies and cherishing friends and family. Materialism, ambition and mundane achievements are the worldly hallmarks of success. We experience the phenomenal world and our minds as solid and truly existent. Very few people doubt these assertions and question their validity. Yet, the process of disbelief is the first step on the spiritual path.


Vajrayana is also represented as the “four great gates”. The first is the gate of mudras, the second is the gate of offerings, the third is the gate of recitation, and the fourth is the gate of samadhi. These are extremely important. When looking at a person who knows these four gates and can manifest or apply them, it seems like a lot of childish play. Practitioners move their hands in the air, carry stuff around, sing different tunes, recite verses and mantras, wear hats and costumes, and so forth. All this looks like childish play, and some people find it extremely superficial and beside the point, whereas the “real thing” is to look into mind-essence. Anyone who says this lacks real understanding, because it is incredibly significant. All four gates are important. Never regard them as pointless or insignificant. It is said that if the three yogas are disconnected from the melodious tunes, the tradition of Vajrayana will fade away and vanish. ― Tulku Urgyen Rinpoche from "Dzogchen Deity Practice: Meeting Your True Nature"


The Buddha realized that different beings had various capacities, so out of his great compassion and skillful means he gave teachings that were right for different individuals. Although the essence of all teachings of all enlightened ones is to simply let be in recognition of ones own nature, the Buddha taught a lot of complex instructions to satisfy people on all the different levels.


When going up in the mountains there will be less distraction. That is the reason for mountain retreat. In addition to that, if one is able to keep some discipline, remaining in solitude without allowing outsiders to visit and not going out oneself, there will be no other distraction than that made by one's own mind. External distractions have been eliminated. That is the purpose of seclusion.


There are signs of accomplishment, such as having good health and long life or becoming famous and influential, but these belong to the superficial type of accomplishment. The true, unmistaken signs of accomplishment as established by the masters of the lineage, are to possess compassion, devotion and an acute sense of impermanence.


The true sign of practice is that you are naturally and effortlessly without fixation. Also, that you are endowed with devotion, compassion and pure perception, just like the sky is filled with the warmth of sunlight.


It is said that the difference between buddhas and sentient beings is like the difference between the narrowness and the openness of space. Sentient beings are like the space held within a tightly closed fist, while buddhas are fully open, all-encompassing.

Basic space and awareness are innately all-encompassing. Basic space is the absence of mental constructs, while awareness is the 'knowing' of this absence of constructs, recognizing the complete emptiness of mind essence. Space and awareness are inherently indivisible.


Without any duality of perceiver and per­ceived, there is no way a normal thought can survive; it vanishes. The phrase: ‘single sphere of dharmakaya’ refers simply to this original wakefulness. It is called single or sole, meaning not a duality, whereas the normal thinking mind is dualistic, and is never called single. If this holding onto duality is not dissolved from within, there is the per­petuation of subject and object, perceiver and perceived. Another fa­mous phrase goes: ‘As long as duality does not become oneness, there is no enlightenment.’ When recognising, this duality is dissolved into oneness.


"Some people may think that the preliminary practices are somehow inferior and that the following main part is deeper and more important. That is not so. As it is said in the Oral Lineage, "Compared to the main part, the preliminaries are more profound."

For instance, when we build a house, if the foundation is firm, we can easily construct many hundreds of stories on top. Without stable basis, the whole house, however tall it may be, will never be stable."

Comment: Some people are only interested in the higher mind teachings like the nature of mind, emptiness and so on. They are not interested in the development practices and purification of afflictions and obscurations of desire, aggression, ignorance, pride and jealousy. It's like they do not have any to purify.

They hear explanation about the View on top of a mountain and think they are seeing it without bothering to make the climb to the top. They read stand alone teachings on Dzogchen and Mahamudra and think that they can cut 'corners' and practice them without foundation and enhancement practices which are not separable from practicing the View.

Seems like they have strong clinging to words, extreme self-confident base on no experience, limited understanding of the whole Path. I guess I am talking about myself.

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