An excerpt from Chögyal Namkhai Norbu's teaching "Upadesha on the Most Important Moments of Ati" broadcast on June 21, 2015 at Merigar West
Another important practice is, as I sometimes ask people, to re-educate your mind, because usually most people believe everything that appears in the mind. Why? People say they think there is a reason for this. When the mind takes over us, subjugates us, we have many problems, including dangerous problems.
When we are captured by the mind, the function of the mind is combined with the circulation of energy, and what you think about is manifested by the circulating energy. Some people say they hear someone talking to them and giving advice. If you have such an experience, it is very dangerous. Because no one is really talking to you. But when the mind takes over and such an experience develops, it has to do with the circulation of your energy, and sometimes you can even see something. You think there is actually something there. Sometimes you can hear someone talking. But in reality no one is talking and there is no one there.
The mind can create a lot, especially when it relies on the circulation of energy. ()
- November 17th, 2019 09:28 am
In order to gain direct experience of one's state through the yoga of the prana of clarity and emptiness, it is necessary to know all the numerous pranas: root and secondary, gross and subtle.
This is where the five root pranas reside: the life-sustaining [sogjin] resides in the heart channel; Ascending [gyengyu] - in the lung canal in the throat; cleansing down [> tursel] - in the spinal canal; accompanying fire [menyam] - in the canal of the stomach; penetrating everywhere [kyabche] - in the channel of Brahma.
Among the secondary (pranas) there are gross and subtle. There are ten types of gross pranas: dangyu (circulating to awaken) makes it possible to see and is in the eyes; namgyu (always circulating) allows hearing and resides in the ear canal; yangyu (circulating clean) allows you to smell and is concentrated in the nasal canal; rabgyu (highly circulating) allows you to taste and is located in the channel of the tongue; ngegyu (definitely circulating) gives the ability to feel and is present in all channels of the body and pervades the consciousness.
This is where the pranas of the five elements reside: the prana of the earth, which provides stability, resides in the spleen channel; the prana of water, which maintains moisture, is in the kidney channel; the prana of fire, which ensures maturation, is in the channel of the liver; air prana, which provides movement, is in the lung channel; the prana of space, which provides accommodation, is in the channel of the heart.
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- November 17th, 2019, 11:29 am
Sometimes we think we can overcome a problem through judgment. The point is that the mind gives orders. As long as we are human, all three gates, all three aspects are important. And we must take care of our body, energy and mind. When problems arise in any of the three aspects, we must work with all three. If we have only ideas and we do not work with the body and energy, then all our work is only fantasies.
Namkhai Norbu Rinpoche
- November 12th, 2019 06:41 pm
The qualities of wisdom are limitless. That is why we speak of the wisdoms of quality and quantity (usually this means the ability to know the state of beings and the ability to spontaneously manifest at will according to their needs). For example, a Buddha, an enlightened being, can manifest at the same moment as ten or a hundred different manifestations. This means that the wisdom and true state of the Buddha is timeless. It also means that it does not depend on the mind of the Buddha. The mind is in time. If we are dependent on the mind, then they cannot manifest.
Some biographies say that teachers like Milarepa, when dying, manifested their death in two or three different places, and everyone who was in different places saw the body of Milarepa, etc. That is why in the Tibetan tradition, in particular , today there are incarnations of, say, one lama in five different incarnations. Because a lama can have five qualities: body, speech, mind, quality and action. If we separate each of these five, twenty-five manifestations can appear, and if we go even further, an infinite number of manifestations can arise.
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- November 12th, 2019 10:23 am
When we consider all our visions to be something different from the state of space, then we are very far from the true meaning of the expression "samsara and nirvana - everything is an initially pure state."
If we think that space is something other than what we see and interact with, then the non-duality, or unity, ying and rigpa that Vajrayana talks about doesn't make any sense anymore.
We need to achieve the knowledge that everything is primordially pure, like space itself. If we think otherwise, then our idea of meditation, the expression gommed (sgom med), which means "beyond meditation" or "non-meditation", "nothing to meditate on", or the famous word tedmed (gtad med), meaning “nothing to focus on”, and “dzin med” – “there is nothing to hold on to or have an idea about”, etc., all this becomes just meaningless words.
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- October 6th, 2019 , 07:29 pm
How does karmic prana work? The Longsal text has an explanation. Prana also has masculine and feminine aspects. And when we talk about breathing in the masculine aspect of prana, it is shorter. And the feminine aspect of breathing is longer and slower. And when we say neutral breathing, prana is very slow and balanced breathing. There are also two aspects. Soglung - it generally means "vital prana". And this prana is more connected with the upper part of our body. And another prana, tsoglung, works more in the lower part of the body. For example, when we do tummo or kundalini practices, we work a lot with this lower tsoglung. And these two aspects of prana are associated with heat and cold. And for that reason they create different kinds of diseases. And if where there should be heat prana, this place is due to cold, then illness arises, and we must balance this.
This is not difficult to understand. And when we study the Longde practice, we test the strength of our breath on the right and left. This is what we are talking about in terms of male and female, this can be understood. Longchenpa's explanations say: for example, when we have a masculine breath, when the breath is stronger on the right side, we do the practice using something opposite or in a neutral way. In this way we can more easily acquire the prana of wisdom. Neutralization gives khumbaka.
And there are also features of prana associated with the 4 seasons. For example, in the spring we work more with the navel chakra. In summer we work more with the heart chakra. In autumn we work more with the throat chakra, and in winter we use the head chakra. If we practice in this way, the practice will have a greater effect.
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- October 6th, 2019, 06:14 am
During the retreat on the teachings of Longsal Saltong lung Namkhai Norbu Rinpoche said that sometimes anger in us manifests itself easily and superficially, such a person can quickly change his attitude and state. But sometimes anger is subtle - you feel normal and you don't feel that there are reasons for anger, but it is inside you. You can simply feel discomfort in the ordinary circumstances of every day, dissatisfaction. Rinpoche advised to train more in the generation of bodhichitta, and then our anger will become more apparent to us)). Why is it so? This is connected with our heart center, and what we transform into compassion is precisely anger, disgust, but by turning this anger into compassion, you can correct it. Rinpoche said that such states are more related to the well-being of our physical body and that it is very important for practitioners to understand this in order to apply the methods specifically to changing the physical well-being.
It is important for practitioners to understand the peculiarities of their condition, what is specifically connected with the physical body, and, knowing this, use a special method. And the method is that if some element is deficient, we can increase its effect. And then, if the function is damaged, and we strengthen it. And sometimes the function is normal, but due to the state of other elements. How, for example, a lack of the element "fire" can be caused by an excess of "water".
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- October 6th, 2019 03:58 pm
"It's very important that you set up a stable visualization. Some people say I have a lot of difficulty doing visualizations because I can't see shapes and colors. But if you want to learn how to see them as something specific, you need to learn how to fixate. Some people say I can't imagine the white A and the tigle because I can't see them.You have to do a good fix on the white A and the tigle, you watch and then you close your eyes and of course you can see it.You imagine this form in the center of the body, and that's it. There is nothing there on a concrete level, material. We do practice with the mind, we judge and think. In our mind, we can get anything. Visualization is a kind of judgment, a concept on which you can focus.
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Chögyal Namkhai Norbu was born in 1938 in Derge in Eastern Tibet. At the age of 3, he was recognized by many high Tibetan teachers as the incarnation of Adzom Drugpa - the great Dzogchen teacher - and received a full traditional education, corresponding to his rank of tulku (reincarnation). In addition to theoretical disciplines, he received instructions from many teachers of various Buddhist schools and performed practices under their guidance. At the age of 18, he met his root teacher, Changchub Dorje, through whom he was able to fully awaken his spiritual knowledge.
In 1960, Professor G. Tucci invited him to Rome for research work at the Oriental Institute. Subsequently, Chögyal Namkhai Norbu held the position of professor of Tibetan and Mongolian language and literature at the Institute of Oriental Studies at the University of Naples, where he worked until 1992 and made a great contribution to the development of Tibetology in the West.
In the mid-70s, for the first time in the Western world, at the request of his students, he began to transmit the Teaching. Chögyal Namkhai Norbu is now one of the main living Dzogchen teachers. He is the founder of the international Dzogchen Community, the Shang Shung Institute and the A.S.I.A. organization, which helps Tibetan schools and hospitals. For many years he tirelessly travels the world, transmitting the Dzogchen teachings and devoting himself to caring for Tibetan culture.
Biography of Chögyal Namkhai Norbu
This short biography was originally published in the second edition of Namkhai Norbu Rinpoche's Dzi Jewel Necklace: A Cultural History of Tibet, published in Tibetan by His Holiness the Dalai Lama's Information Service.
Chögyal Namkhai Norbu was born in the village of Geug, in the Dege region, in Eastern Tibet, on the eighth day of the tenth month of the Earth-Tiger year (1938). His father's name was Dolma Tsering, he was from a noble family and served for some time as an official of the local government of the region, his mother's name was Yeshe Chodron. When Namkhai Norbu Rinpoche was two years old, Palyul Karma Yansrid Rinpoche and Shechen Rabjam Rinpoche recognized him as the incarnation of Adzom Drukpa. Adzom Drukpa was a student of the First Khyentse Rinpoche, Jamyang Khyentse Wangpo (1829-1892), and also a student of Patrul Rinpoche. Both famous Masters were leaders of Rime, a non-sectarian movement in Eastern Tibet in the nineteenth century.
Adzom Drukpa received the transmission of instructions from his root Master Jamyang Khyentse Wangpo thirty-seven times, and from Patrul Rinpoche he received the full transmission of the Longchen Nyingthig Teachings and the instruction on Tsa-lung.
Then Adzom Drukpa became a terton - a discoverer of the hidden Teachings of Terma, having visions and instructions from the Omniscient Jigme Lingpa himself. At that time he was thirty years old. Adzom Drukpa lived and taught in Adzomgar, Eastern Tibet and became the teacher of many Dzogchen masters of that time. Among them was Namkhai Norbu Rinpoche's paternal uncle Togden Urgyen Tenzin, who became his first Dzogchen Master. When Namkhai Norbu Rinpoche was eight years old, the 16th Karmapa and Palden Pun Situ Rinpoche recognized him as the incarnation of the mind of Ngawang Namgyal Lhobrug Shabdun Rinpoche (1594-1651). This Teacher was the incarnation of the famous Master of the Drukpa Kagyu school - Padma Karpo (1527-1592). Shabdun Rinpoche was the historical founder of the state of Bhutan. Until the beginning of the 20th century, the Shabdun Rinpoches were dharmarajas - the secular and spiritual rulers of Bhutan.
The path to dzogchen
As a child, Namkhai Norbu Rinpoche received Dzogchen instructions from Dzogchen Khan Rinpoche. From the age of eight to fourteen, Namkhai Norbu Rinpoche studied at the monastery, where he studied the Prajnaparamita Sutras, the Abhisamayalankara, the Hevajra Tantra, and the Samputatantra. He became a scholar of Abhisamayalankara. He studied the great commentary on the Kalachakra Tantra, studied the Guhyasamaja tantra, the medical Tantras, Indian and Chinese astrology, and Karmapa Ranjung Dorje's Zabmo Dandon. There he studied secular sciences. At the same time, he studied the basic doctrine of the Sakyapa school and the root text on the logic of the Sakya Pandita.
Then, with his uncle Togden Urgyen Tenzin, he retired to a cave to contemplate Vajrapani, Simhamukha and White Tara. At that time, Adzom's son Drukpa Gyurme Dorje returned from central Tibet and gave Namkhai Norbu Rinpoche the initiation into the cycle of Longchen Nyingthig Teachings.
In 1951, when Namkhai Norbu Rinpoche was fourteen years old, his mentor advised him to find a woman who lived in the area of Kadari, who was the incarnation of Vajrayogini herself, and take initiation from her. This female Teacher named Ayu Khadro Dorje Paldron (1838-1953) was a student of the great Jamyang Khyentse Wangpo and Nyagla Pema Duddul, and an older contemporary of Adzom Drugpa. At that time she was one hundred and thirteen years old, and had been in a dark retreat in contemplation for fifty-six years.
Namkhai Norbu Rinpoche received from Ayu Khadro, in particular, the transmission of the Teachings of Longchen Nyingthig and Khadro Yantig, in which the main practice is contemplation in the dark. In addition, she bestowed upon him her own termas of the mind, such as the practice of the Lionhead Dakini - Simhamukhi. In 1954, Namkhai Norbu Rinpoche was invited to visit the People's Republic of China as a representative of the Tibetan youth. He taught Tibetan in China at the Southwestern Minority University in Chengdu. In China, he met the famous Gankar Rinpoche (1903-1956) and heard from him the explanations of the Six Yogas of Naropa, Mahamudra and instructions on Tibetan medicine. During this period, Namkhai Norbu Rinpoche reached perfection in the study of Chinese and Mongolian. Returning home to Dege at the age of seventeen, and following a vision he received in a dream, he went to meet his root Master, Zhangchub Dorje Rinpoche (1826-1978), who lived in a secluded valley east of Dege. Zhangchub Dorje was from the Nyarong region near the border with China. He was a student of Adzom Drugpa, Nyagla Pema Duddul and Shardza Rinpoche (1859-1935), the famous Dzogchen Master of the Bonpo school. Nyagla Pema Duddul and Shardza Rinpoche achieved the highest realization in the Dzogchen Teaching - the Body of Light. Zhangchub Dorje was a practicing physician and led a community in his valley called Nyaglagar. The community fully provided itself with everything necessary and consisted entirely of practitioners - yogis and yoginis.
From Zhangchub Dorje Namkhai Norbu Rinpoche received initiation and transmission of the main sections of Dzogchen: Semde, Longde and Mennagde. But more importantly, this Master introduced him directly to the experience of Dzogchen. He also received some transmissions from the Teacher's son. He remained at Nyaglagar for almost a year, often assisting Zhangchub Dorje in his medical practice and serving as his secretary.
After that, Namkhai Norbu Rinpoche went on a long pilgrimage to Central Tibet, India and Bhutan. Returning to his homeland, in Degas, he found a deteriorating political situation and an avalanche of violence. He was forced to flee in Central Tibet and reached Sikkim already as a political emigrant. There, in Gantok, from 1958 to 1960. he worked as an author and publisher of Tibetan literature for the Sikkim Government Development Department.
Activities of Namkhai Norbu Rinpoche in the Western World
In 1960, when he was twenty-two, Namkhai Norbu Rinpoche went to Italy, at the invitation of Professor Giuseppe Tucci, and settled in Rome for several years. From 1960 to 1964 he was engaged in research work at the Italian Institute of the Middle and Far East. On a Rockefeller scholarship, he worked closely with Professor Tucci and taught seminars on yoga, medicine, and astrology. Since 1964, Namkhai Norbu Rinpoche has been a professor at the Faculty of Oriental Studies at the University of Naples, where he taught the Tibetan language and the history of Tibetan culture. He conducted an extensive study of the historical sources of Tibetan culture, in particular, studied the little-studied sources related to the Bonpo tradition. In 1983, Namkhai Norbu Rinpoche convened the first international conference on Tibetan medicine, held in Venice.
From the mid-seventies, Namkhai Norbu Rinpoche began teaching Yantra Yoga and Dzogchen contemplation to several students from Italy. The growing interest in these teachings convinced him to devote himself even more to this activity. Together with his students, he founded the first Dzogchen Community at Arcidosso in Tuscany, later founding other centers in various parts of Europe, Russia, the USA, South America and Australia.
Material taken from the site
Chögyal Namkhai Norbu Rinpoche (also Namkhai Norbu, December 8, 1938) is a Tibetan Dzogchen teacher who actively spreads the Buddhist teaching of Dzogchen around the world, in particular in Italy, Russia, Latin America, Australia, USA, Ukraine, Belarus, the Baltic States .
Namkhai Norbu was born in Eastern Tibet, in Derge, Kham province.
At the age of three, he was recognized as the incarnation of the great Dzogchen master, Adzoma Drugpa. He was also recognized as the incarnation of Kunchen Pema Karpo and Shabdrung Ngawang Namgyal, the de facto head of the Drukpa Kagyu tradition in Bhutan. Namkhai Norbu received a full education, corresponding to the rank of tulkus, and transmissions from many Tibetan teachers. After the occupation of Tibet by China, he emigrated to India. The Italian professor G. Tucci invited him to Rome to work at the Oriental Institute. In the early 60s, he worked at the Institute of the Near and Far East in Rome, and subsequently, from 1962 to 1992, he taught Tibetan and Mongolian language and literature at the Oriental University of Naples. His academic work reveals a deep knowledge of Tibetan culture, always fueled by a strong desire to keep alive and in demand the unique cultural heritage of Tibet.
In 1964, Namkhai Norbu was appointed professor of Tibetan and Mongolian language and literature at the Institute of Oriental Studies at the University of Naples. In the mid-60s, after several years of teaching Yantra Yoga in Naples, Chögyal Namkhai Norbu began to give Dzogchen teachings, which were met with growing interest first in Italy, then throughout the Dzogchen West. In 1971 he founded the International Dzogchen Society, whose activities currently unite thousands of practitioners in the Dzogchen communities.
In 1981 he founded the first Dzogchen Community in Arcidosso, Tuscany, and named it Merigar. In the future, thousands of people become members of the Dzogchen Community all over the world. Centers appear in the USA, in various parts of Europe, in Latin America, Russia and Australia.
In 1988 Chögyal Namkhai Norbu founded A.S.I.A. (Association for International Solidarity in Asia), a non-governmental organization whose task was to meet the needs of the Tibetan population in education and medicine.
In 1989, Chögyal Namkhai Norbu founded the Shang Shung Institute, which aims to preserve the Tibetan culture, contributing to the development of knowledge about it and its dissemination.
Books (19)
This short letter, written by Chogyal Namkhai Norbu at the age of nineteen, expresses the view and meditative practice of Dzogchen on several pages. During the last conversation, before parting, the author dedicated it to his mother. The letter is written in a living language, strikes with the depth of thought and is free from philosophies and rhetorical frills. This is a direct message from heart to heart. It conveys the essence of enlightenment that arises from observing the nature of one's mind, it is spontaneous wisdom manifesting as infinite compassion for all beings, our mothers.
Adriano Clemente. June 1995
To my mother, Yeshe Chodron, from the bottom of my heart
Um, mama, Um! This mind that we always talk about, which seems so alive and active, arose with Samantabhadra, the Primordial Lord. By recognizing its nature, Samantabhadra liberates himself. Without recognizing it, we begin our wanderings in endless samsara. Now a fortunate opportunity has presented itself, therefore, without looking for excuses, without allowing ourselves to be drawn into the eight worldly dharmas, we must open our eyes to see our true state and understand it once and for all.
There is a natural self-born state which is the ultimate and true essence of the mind. If we leave it in its natural state of purity and momentary presence without trying to change it in any way, then its spontaneous primordial wisdom will be exposed nakedly.
What is the self-born wisdom of momentary pure presence composed of?
As much as we want to define it or think about it, it is inexpressible. It never started, it exists now and here, it never stops. It has no place for the limitations of dualism, existence or non-existence, good and evil, addiction and aversion, liberation and delusion.
Its essence is the purity of emptiness, which has the quality of wisdom in a state of great self-perfection.
The state of primordial purity is an instant presence, it is the non-duality of the emptiness of the essence and the clarity of nature, it is the basis for the manifestation of the three dimensions of enlightenment: dharmakaya (essence), sambhogokai (fullness) and nirmanakai (manifestation). Correct recognition of this state is what is called "seeing the all-encompassing fullness of self-perfection."
Now I will explain all this.
If we look at an object to our right, and then look to our left, from the moment one of our thoughts disappears until another arises, do you not feel a fresh awareness of the present, not tainted by the mind, pure, bright, naked, free ? Stay a moment in meditation, mother, and watch!
Here! This is an example of the true state of instant presence, and what is called the "absolute equality of the fourth time", which is beyond the three times: present, past and future.
The moment you are no longer in this state, which is the absolute equality of the fourth time, do not thoughts arise quickly and spontaneously? Mom, stay a moment in meditation and watch!
Here! This is exactly what is called the uninterrupted energy of emptiness, which is the essence of momentary presence. If you do not recognize a thought as soon as it appears, then thoughts will multiply in the usual way, and thus you will fall into the limitations of duality. This is the chain of illusions, the true root of our endless wanderings in the illusory perception of the three worlds - emotions, forms and formlessness.
Mom, when a thought suddenly arises in you - it doesn't matter if it's good or bad - recognize it immediately!
Remain with a pure presence and relax in this state without getting involved in actions: neither accepting nor rejecting, neither suppressing nor goading.
If you do not create attachments that lead to acceptance and rejection, then all thoughts of good and evil, pleasant and painful, and everything like that, will dissolve freely into the space of the essential dimension (dharmakaya), in the non-duality of presence and emptiness. This is called the "fundamental unity of view and meditation" in the dissolution of tensions (tregchod) in the all-encompassing fullness of self-perfection.
When all doubts and uncertainties regarding the vision of the nature of great perfection are dissolved, then continuation in this state is called "meditation."
Without losing the vision of the natural state, it is necessary to relax the consciousness of the five senses, starting with sight and hearing, but without suppressing these functions, but remaining in spontaneous clarity.
If the consciousness of any of the five senses becomes blocked, this means that the person has fallen into a stupor and lost clarity. In this case, you need to make your state lighter, more transparent.
If one meditates with some goal in mind, there is a great danger that meditation will become analytical and conditioned. It is not worth meditating from the desire to declare: "This is the state!".
To meditate "on something" means the activity of the mind, while in reality there is nothing to concentrate on and meditate on. It is enough just to leave the consciousness in its natural state and at the same time not allow yourself to be distracted. Since distraction is tantamount to falling into an illusion, it is important to keep your attention and not allow illusions to grow.
Whatever thought arises, be it good or bad, neither reject nor accept it, but let it liberate itself in the same way that it appeared.
Whatever thoughts arise, good or bad, let them manifest, but don't get involved in starting to make judgments.
Thought, left as it is, self-liberates into its own state like the waves of the sea - after churning on the surface of the sea, they eventually settle down.
Some of the so-called great meditators claim that meditation consists in stopping thought and achieving a state free from them, but this direction is opposite to the path of dissolving tensions in the fullness of perfection.
Stopping a thought is an action. Performing an action during meditation can become a reason for future reincarnations, this is absolutely not the path that frees from samsara.
Thus, when thoughts arise, whether good or bad, the point is to remain in a state of pure presence or pure clarity, without any involvement in all the activities that come from either suppressing or multiplying thoughts.
When one continues to be in this state, no matter what object appears, it will not become a target for our addictions. Our perception of it will remain in its original state. And then all the phenomena that appear as objects remain without changes and pollution introduced by thoughts arising from attachments. Therefore, everything that is manifested and perceived becomes the wisdom of the unity of clarity and emptiness.
This recognition of one's own state, namely the state of pure clarity or pure presence, must become continuous, whatever you do: when you walk, when you eat, sit, lie down, and so on. If thoughts arise related to emotions or addictions - for example, pleasant or painful, something good or bad - do not give in to the idea that you need to discard them or find an antidote for them.
If you observe the sensations of pain or pleasure and leave them clean and naked, then they will dissolve in the same way as they appeared.
The main reason for our reincarnations, which has been continuously turning the wheel of samsara from the beginning of time to the present day, is our unconscious inclination towards dualism. Therefore, by abandoning forever all external preoccupation and ostentatious spirituality, you will find the highest happiness to come face to face with the dimension, which is the essence of instant presence (dharmakaya). So seize this opportunity and turn to the deep natural state in which all notions of acceptance and rejection purify themselves in their own state.
May the ultimate knowledge of Atiyoga arise in perfection in you, Mam Yeshe! And may all beings who meet you be liberated in the original space of Samantabhadra!
This was written by Dzogchenpa Namkhai Norbu in Lhasa on the twenty-fifth day of the first month of the year of the Earth Dog, in 2502 after the parinirvana of the Buddha (March 1958), at the moment of separation from his mother.
Glossary
Absolute equality of the fourth tense (Tib. dus bzhi mnyam panyid)- the unchanging basis of three times: present, past and future.
View, tava (Tib. lta ba)- a way of seeing, an intuitive understanding of one's true nature.
Eight worldly dharmas (Tib. "jig rten chos brgyad)- ordinary human reactions to gain and loss, glory and dishonor, praise and blasphemy, joy and sorrow.
Fundamental Unity of View and Meditation in the Dissolution of Tensions (Tib. khregs chod kji lta sgom chig dril)- a state of knowledge in which there is no difference between theory and practice.
The fullness of self-perfection (Tib. lhun grub rdzogs pa chen po)- the natural state of perfection of each individual, beyond the duality of samsara and nirvana.
Dissolution of stresses, tregchod (Tib. khred chod)- the main characteristic of combining the state of contemplation with everyday activities. In it, all tensions of body, speech and mind associated with unconscious tendencies dissolve effortlessly and are self-liberated.
Samantabhadra (Tib. kun tu bzang po)- The Primordial Buddha, literally the All-Good, is the original state of the individual beyond the duality and flaws associated with time circumstances.
Essential Dimension, Dharmakaya (Tib. chos sku)- the true absolute nature of the mind and consciousness.
May the lotus feet of all the Teachers stand firmly on the Earth! Yes, it will be good for everyone!
Master of the Dzogchen tradition Namkhai Norbu Rinpoche and Shajin Lama (spiritual head of the Buddhists) of Kalmykia Telo Tulku Rinpoche. September 2008. Photo by Wikipedia.
Reference
Chögyal Namkhai Norbu Rinpoche (also Namkhai Norbu, December 8, 1938) is a Tibetan Dzogchen teacher who actively spreads the Buddhist teaching of Dzogchen around the world, in particular in Italy, Russia, Latin America, Australia, USA, Ukraine, Belarus, and the Baltic states. Namkhai Norbu was born in Eastern Tibet, in Derge, Kham province. At the age of three, he was recognized as the incarnation of the great Dzogchen master, Adzoma Drugpa. He was also recognized as the incarnation of Kunchen Pema Karpo and Shabdrung Ngawang Namgyal, the de facto head of the Drukpa Kagyu tradition in Bhutan. Namkhai Norbu received a full education, corresponding to the rank of tulkus, and transmissions from many Tibetan teachers. After the occupation of Tibet by China, he emigrated to India. The Italian professor G. Tucci invited him to Rome to work at the Oriental Institute. In 1964, Namkhai Norbu was appointed professor of Tibetan and Mongolian language and literature at the Institute of Oriental Studies at the University of Naples. Namkhai Norbu Rinpoche conducts numerous Dzogchen teaching seminars around the world. In 1971 he founded the International Dzogchen Society, whose activities currently unite thousands of practitioners in the Dzogchen communities. In 1988 Chögyal Namkhai Norbu founded A.S.I.A. (Association for International Solidarity in Asia), a non-governmental organization whose task was to meet the needs of the Tibetan population in education and medicine. In 1989, Chögyal Namkhai Norbu founded the Shang Shung Institute, which aims to preserve the Tibetan culture, contributing to the development of knowledge about it and its dissemination. Dzogchen, dzogpa chenpo (Tib. rdzogs pa chen po, from the Tibetan language can be translated as "great perfection", "great completeness", "complete completeness") or ati yoga, maha-ati, santi maha, mahabindu, thigle chenpo - a practical teaching that is an essential part of the Nyingma school of Tibetan Buddhism. Dzogchen is also used in other schools of Tibetan Buddhism and in the Bon tradition.