The essence of mind ~ Tulku Urgyen Rinpoche
The essence of mind that is primordially empty and rootless is unlike holding the idea of emptiness in mind, and it is not the same as the sustained attempt to feel empty. Neither of these helps very much. By growing used to this natural, original emptiness again and again, we become accustomed to it. Then there will be a stretch throughout the whole day from morning to evening, which is only empty awareness untainted by notions of perceived objects or the perceiving mind. This corresponds to having attained the bodhisattva levels, the bhumis. When there is never a break throughout day and night, that is called buddhahood, true and complete enlightenment.
Tulku Urgyen Rinpoche (1920 - February 13, 1996) Buddhist master of the Kagyü and Nyingma lineages who lived at Nagi Gompa hermitage in Nepal.
(Tibetan: སྤྲུལ་སྐུ་ཨོ་རྒྱན་རིན་པོ་ཆེ་, Wylie: sprul-sku o-rgyan rin-po-che)
(Nepali: टुल्कु उर्ग्येन् रिन्पोचे)
from the book As It Is, Vol. 2, page 37, Chapter I , The Inheritance, translated by Erik Pema Kunsang
Without Center or Limit
Photo by Mink Mingle.The great Dzogchen teacher Tulku Urgyen Rinpoche on the primordial union of emptiness and awareness, the space-like nature of mind.
The mind is not a thing that has a physical form, sound, smell, taste or texture. The mind is empty. Space is also empty. No matter where you go in space, there is no limit, no boundary, no edge. If you were to travel in a space ship in a single direction for a hundred billion years, you would not reach the end of space. It’s the same with the other directions—you can travel forever, and you’ll still never reach a place where space ends.
Now, how can something without limits have a centre? It can’t, can it? That is why it is taught that space has no centre and no edge. The Buddha used space to point at how the mind is. He said that mind is empty like space: that just as space has no limits in any direction, mind has no centre or edge. As a matter of fact, wherever there is space, the mind is present. And Buddha taught that throughout space, wherever space reaches, there are sentient beings. And wherever there are sentient beings there are disturbing emotions and the creation of karma. And wherever there is the creation of disturbing emotion and karma, there is also buddha nature. The awakened mind of the buddhas is all-pervasive.
The indivisible unity of being empty and cognizant is our original ground that is never lost.
As sentient beings, we think, we remember, we plan—and the attention thus exerted moves towards an object and sticks to it. This mental movement is called thinking or conceptual mind. We have many different expressions in Tibetan to describe the functioning of this basic attitude of mind, of this extroverted consciousness unaware of its own nature. This ignorant mind grabs hold of objects, forms concepts about them, and gets involved and caught up in the concepts it has created. This is the nature of samsara, and it has been continuing through beginningless lifetimes up to the present moment.
All these involvements are merely fabricated creations; they are not the natural state. They are based on the concepts of subject and object, perceiver and perceived. This dualistic structure, together with the disturbing emotions and the Karman that is produced through them, are the forces that drive us from one samsaric experience to another. Yet all the while, there is still the basic nature, which is not made out of anything whatsoever. It is totally unconstructed and empty, and at the same time it is aware: it has the quality of being able to cognize. This indivisible unity of being empty and cognizant is our original ground that is never lost.
What we are missing is the recognition that our natural state is the indivisible unity of emptiness and cognizance. We miss that recognition because our mind is always searching somewhere else. We do not acknowledge our actual cognizant presence and instead are always preoccupied with looking elsewhere, outside of ourselves. And we perpetuate this process continuously. Shantideva said, “Unless you know the secret key point, whatever you do will miss the mark.” The secret key point of mind is that its nature is a self-existing, original wakefulness. To identify the key point we need to receive the pointing-out instruction, in which the master tells and shows us that: “The nature of your mind is the buddha mind itself.” Right now we are like the dim-witted person who lost himself in downtown Kathmandu, who runs around wailing, “I’ve lost myself. Where am I?” The pointing-out instruction is just like telling him, “You are you!” Through beginningless samsara, sentient beings have never found themselves until somebody says, “You are right here.” This is a metaphor for introducing the secret key point of mind.
If it weren’t for the buddhas’ teachings, all sentient beings would be totally lost, because they need to be pointed towards that basic ground which is always present but never acknowledged. That is the purpose of the pointing-out instruction, literally, the “instruction bringing you face-to-face with your own essence.” This instruction is given impressive great names like Mahamudra, the Great Middle Way (Madhyamika), or the Great Perfection (Dzogchen). All of these teachings point towards the same basic nature. They are the exact opposite of the conceptual thinking that holds a subject and object—the dualistic frame of mind that is unaware of its own nature.
TULKU URGYEN RINPOCHE
The two obscurations ~ Tulku Urgyen Rinpoche
We continue in samsaric existence as long as we are covered by the emotional obscurations and the cognitive obscurations. These two obscurations are precisely what hinders us from attaining the state of omniscient Buddhahood. Tulku Urgyen Rinpoche
Sentient beings fixate on thoughts, the true Yogi does not. Sentient beings’ thought is like carving on stones; whatever is thought stays, leaving a trace. Whatever the mental act, a trace remains. This is why we must accept that there is karma, there are disturbing emotions and there are habitual patterns. But, on the other […]
You need to simply allow the moment of uncontrived naturalness. Instead of meditating upon it, meaning focusing upon it, simply allow it to naturally be. As you train like that-and the words for training and meditating sound the same in Tibetan, so to play on that word-it is more a matter of familiarization than meditation. […]
The essence of mind that is primordially empty and rootless is unlike holding the idea of emptiness in mind, and it is not the same as the sustained attempt to feel empty. Neither of these helps very much. By growing used to this natural, original emptiness, again and again, we become accustomed to it. Then […]
We awaken to enlightenment by recognizing and fully realizing the primordially pure essence already present as our nature. That’s how to be an awakened buddha. Even though the enlightened state is actually already present, imagining or forming a thought-construct of enlightenment doesn’t make you enlightened. It’s the same as when you are really hungry and […]
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 […]
Samsara is mind turned outwardly, lost in its projections. Nirvana is mind turned inwardly, recognizing its nature. Tulku Urgyen Rinpoche
An appearance can only exist if there is a mind that beholds it. The ‘beholding’ of that appearance is nothing other than experience; that is what actually takes place. All the elements are vividly distinguished as long as the mind fixates on them. Yet they are nothing but a mere presence, and appearance. When the […]
Try to imagine what it’s like when this moment of empty cognizance suffused with awareness starts to last for a full hour, unbroken. The very first moment of empty cognizance already has the potential for full omniscience, as well as the potential for compassion and loving-kindness – the potential ability to protect and help […]
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 […]
Within space ~ Tulku Urgyen Rinpoche External phenomena appear within space, remain within space and disappear within space again. Is there any place where earth, water, fire and wind can go that is outside space? Don’t they always remain within space? When they disintegrate, isn’t it within space that they dissolve? Is there any place […]
Uncontrived naturalness is not something that one does, even though it sounds like you do remain in naturalness, and you avoid fabricating. Actually, it is the opposite of doing. One does not do anything. By repeatedly letting be in the state of uncontrived naturalness, it becomes automatic. Don’t think that there is a long moment […]
If our nature wasn’t already enlightened, we couldn’t awaken to it no matter how hard we tried. Buddha-nature cannot be fabricated. Our nature is primordially enlightened, but at present, our ordinary body, speech and discursive thinking obscure it. The nature of our mind, buddha nature, is like space itself, but it is space obscured […]
Our life passes, and the fact that it can end at any moment means we are in a most precarious and dangerous situation. Tulku Urgyen Rinpoche
Enhancement practices, for instance, are to develop devotion to the enlightened ones and compassion for sentient beings. Devotion and compassion strengthen the recognition of mind nature. Other practices also further enhance mind essence; however, the Third Karmapa stated the most essential point when he said: “In the moment of love, the empty essence dawns nakedly.” […]
Foremost I would like to tell you that an enlightened essence is present in everyone. It is present in every state, both samsara and nirvana, and in all sentient beings; there is no exception. Experience your buddha nature, make it your constant practice, and you will reach enlightenment. In my lifetime I have known many, […]
The way to become enlightened is to train in recognizing mind essence and become stable in this recognition. Tulku Urgyen Rinpoche
The real problem is the state of mind of an ordinary person, which is always changing from one thing to another. Sentient beings are totally unstable, but someone who has truly recognized mind essence and stays in retreat in the mountains is completely free of suffering. Even in this life, one can be totally free […]
With many distractions, one is not able to practice the Dharma properly. Distraction means a lot of business, noise and things to do. When going up in the mountains there will be less distraction. That is the reason for a mountain retreat. In addition to that, if one is able to keep some discipline, remaining in […]
If our buddha nature is beyond delusion and liberation, can’t we also say that we are in essence primordially enlightened? We could possibly succeed in convincing ourselves with such a philosophical trick, but it’s not really true, because we have already strayed onto the path. If we had never fallen into confusion, we could rightfully […]
The Buddha proved definitively that mere meditative concentration is not sufficient to gain liberation. Through meditation alone, one ends up in the realms of the meditation gods and the Formless Realms, states which in themselves definitely do not lead out of samsara. There is a famous quote: “If you know how to meditate, but not […]
The Buddha realized that different beings had various capacities, so out of his great compassion and skilful means, he gave teachings that were right for different individuals. Although the essence of the teachings is to simply let be in recognition of one's own nature, the Buddha taught a lot of complex instructions to satisfy people […]
Please understand that all sentient beings, all our parents, want nothing but happiness. Unfortunately, through their negative actions, they only create causes for further pain and suffering. Take this to heart and consider all our parents, wandering blindly and endlessly through painful samsaric states. When we truly take this to heart, out of compassion […]
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! Tulku Urgyen Rinpoche
Compassion comes from clearly seeing the state of how others are. Shifting your attention away from being concerned with merely yourself, you begin to tune into how other beings feel. Soon you realize that their aims and what they actually manage to achieve are in a total contradiction. Everyone wants to be happy and free, […]
While resting free of anything to imagine, like space, do not be distracted for even one instant. The one who trains like that can truly be called a ‘space yogi’. A yogi is an individual who connects with that which is naturally so. Space means that which always is. Remain without imagining anything at all, […]
The training in recognizing mind essence is this: short moments repeated many times. There is no other way. A short duration guarantees it is actually the authentic mind essence, by itself. Repeating this recognition many times ensures that we will get used to it. Tulku Urgyen Rinpoche
Our basic nature is in no way different from that of a buddha. It’s like pure space, which, whether it is obscured by clouds or is a cloudless and clear sky, remains the same in its basic, essential nature. But if you pretend that your nature is already enlightened and don’t progress along the path […]
Unless we connect with the two types of precious bodhicitta, we will not approach enlightenment even in the slightest; this is certain. The two types of bodhicitta are relative bodhicitta, compassion, and ultimate bodhicitta, the insight into emptiness. Without these two, there is absolutely no way to take even one step closer towards Buddhahood. Any […]
To keep an eye on whether one is distracted or not, first of all, one needs effortful mindfulness. When that slowly, slowly has become habituated it becomes effortless. By effortful mindfulness, one is led to the effortless. When effortful mindfulness has become self-sustained, there is a vivid, wakeful, effortless state of being awake without any […]
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 […]
Self-existing wakefulness is the realized state of all buddhas from the very beginning; it is primordial. Self-existing wakefulness is in all beings; it simply needs to be known. Our chance to do so comes when it is introduced to us by a qualified master. Our inherently present wakefulness is not something we’ll find in the […]
Recognize that your mind is the unity of being empty and cognizant, suffused with knowing. When your attention is extroverted, you fall under the sway of thoughts. Let your attention recognize itself. Recognize that it is empty. That which recognizes is the cognizance. You can trust at that moment that these two – emptiness and […]
In this present life, you can experience your enlightened essence, and if you do that, you can, before passing away, attain the perfectly and fully awakened state of a buddha. Tulku Urgyen Rinpoche
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. Tulku Urgyen Rinpoche
There is no other way to reach enlightenment than by recognizing buddha nature and attaining stability in it. Buddhas of the past did that, and the present-day practitioners who will be the buddhas of the future will do so by recognizing their own nature and attaining stability in it. There is no other way. Nobody […]
Be respectful, kind, beneficial and affectionate to all Dharma friends. Never harbour bad intentions, anger or deceit towards them, nor inflict harm upon them. Regard Dharma friends as your vajra brothers and sisters. Do not slander them. Do not gossip divisively about either your Dharma friends or other practitioners and teachers. Do not harm your […]
Karma follows oneself like a shadow follows a body. To purify or get rid of this shadow, only recognition of and stability in the buddha nature can really help. Nobody else can throw karma away. No single person, not even the strongest man in this southern Jambu Continent, has been able to cast away cause […]
A yogi, a true practitioner, is someone who has been introduced to the natural state and is ‘undivided empty cognizance suffused with knowing’, the three kayas. A yogi does not find it sufficient to merely have recognized. Without training, the strength of that recognition will never be perfected and there is no stability. A yogi […]
Don’t ever expect anything spectacular will be experienced. But honestly, there is nothing more amazing than the recognition of pure awareness. Anger, addiction, fear and all other habitual tendencies lose their power. There is not a hair-tip to create or cultivate by meditating, but we need to grow used to recognising this pure awareness. Tulku […]
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