Tenzin Wangyal Rinpoche Quotes

• No matter how long the room has been dark, an hour or a million years, the moment the lamp of awareness is lit the entire room becomes luminous. You are that luminosity. You are that clear light.

  Tenzin Wangyal Rinpoche

  Dark, Years, Light

  Tenzin Wangyal Rinpoche, Mark Dahlby (2004). “The Tibetan Yogas of Dream and Sleep”, p.146, Motilal Banarsidass Publ.

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• All experience and phenomena are understood to be a dream, this should not be just an intellectual understanding, but a vivid and lucid experience...Genuine integration of this point produces a profound change in the individual's response to the world. Grasping and aversion is greatly diminished, and the emotional tangles that once seemed so compelling are experienced as the tug of dream stories, and no more.

  Tenzin Wangyal Rinpoche

  Dream, Emotional, Profound

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• The attempt to satisfy greed is like drinking salty water when thirsty.
  When lost in greed we look outward rather than inward for satisfaction, yet we never find enough to fill the emptiness we wish to escape.
  The real hunger we feel is for knowledge of our true nature.

  Tenzin Wangyal Rinpoche

  Nature, Real, Drinking

  Tenzin Wangyal Rinpoche, Mark Dahlby (2004). “The Tibetan Yogas of Dream and Sleep”, p.38, Motilal Banarsidass Publ.

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• Look to your experience in dreams to know how you will fare in death. Look to your experience of sleep to discover whether or not you are truly awake.

  Tenzin Wangyal Rinpoche

  Dream, Sleep, Looks

  Tenzin Wangyal Rinpoche, Mark Dahlby (2004). “The Tibetan Yogas of Dream and Sleep”, p.17, Motilal Banarsidass Publ.

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• The natural purity of our mind is of no use to us if we are not aware of it,
  and if we do not integrate it with our moving mind.
  If we realize our innate purity, but only integrate with it from time to time, we are not totally awakened.
  Being in total integration all the time is final realization

  Tenzin Wangyal Rinpoche

  Moving, Meditation, Mind

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• Dream, rather than let yourself be dreamt

  Tenzin Wangyal Rinpoche

  Dream

  Tenzin Wangyal Rinpoche, Mark Dahlby (2004). “The Tibetan Yogas of Dream and Sleep”, p.123, Motilal Banarsidass Publ.

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• If we cannot remain present during sleep, if we lose ourselves every night, what chance do we have to be aware when death comes? If we enter our dreams and interact with the mind's images as if they are real, we should not expect to be free in the state after death. Look to your experience in dreams to know how you will fare in death. Look to your experience of sleep to discover whether or not you are truly awake.

  Tenzin Wangyal Rinpoche

  Dream, Real, Sleep

  Tenzin Wangyal Rinpoche, Mark Dahlby (2004). “The Tibetan Yogas of Dream and Sleep”, p.17, Motilal Banarsidass Publ.

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• Ultimately we want to use dream to liberate ourselves from all relative conditions, not simply to improve them.

  Tenzin Wangyal Rinpoche

  Life, Dream, Use

  Tenzin Wangyal Rinpoche, Mark Dahlby (2004). “The Tibetan Yogas of Dream and Sleep”, p.78, Motilal Banarsidass Publ.

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• The Mother Tantra says that if one is not aware in vision, it is unlikely that one will be aware in behavior. If one is not aware in behavior, one is unlikely to be aware in dream. And if one is not aware in dream, then one is unlikely to be aware in the bardo after death.

  Tenzin Wangyal Rinpoche

  Mother, Dream, Vision

  Tenzin Wangyal Rinpoche, Mark Dahlby (2004). “The Tibetan Yogas of Dream and Sleep”, p.81, Motilal Banarsidass Publ.

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• From the body of the unborn essence arises the sphere of light, and from that sphere of light arises wisdom. From the wisdom arises the seed syllable and from the seed syllable arises the complete Mandala, the deity and the retinue.

  Tenzin Wangyal Rinpoche

  Light, Essence, Spheres

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• Developing the capacity for clear light dreams is similar to developing the capacity of abiding in the non-dual presence of rigpa during the day. In the beginning, rigpa and thought seem different, so that in the experience of rigpa there is no thought, and if thought arises we are distracted and lose rigpa. But when stabliity in rigpa is developed, thought simply arises and dissolves without in the least obscuring rigpa; the practitioner remains in non-dual awareness.

  Tenzin Wangyal Rinpoche

  Dream, Light, Abiding

  Tenzin Wangyal Rinpoche, Mark Dahlby (2004). “The Tibetan Yogas of Dream and Sleep”, p.63, Motilal Banarsidass Publ.

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• We enter the bardo, the intermediate state after #‎ death , just as we enter dream after falling asleep. If our experience of #‎ dream lacks clarity and is of confused emotional states and habitual reactivity, we will have trained ourselves to experience the processes of death in the same way.

  Tenzin Wangyal Rinpoche

  Dream, Confused, Fall

  Tenzin Wangyal Rinpoche, Mark Dahlby (2004). “The Tibetan Yogas of Dream and Sleep”, p.82, Motilal Banarsidass Publ.

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