Namkhai Norbu Rinpoche: “When you are in the primordial state, in what you call the phenomena of emptiness, there exists no subject or object of emptiness.”

Chögyal Namkhai Norbu: Experiential Instruction on “Dzogchen Medjung” The Marvelous State

Now we have the fourth explanation of contemplation.

བཞི་པ་ཐ་སྙད་ཙམ་དུ་བློ་བཞག་
This means that we do not negate or eliminate anything that we have in the relative condition. We just remain in that instant presence and integrate.

གཞག་ཐབས་ནོར་བ་ངོས་གཟུང་སྟེ།  འདི་ལྟ་བྱུ་བྱང་ཆུབ་སེམས་ཀྱི་དོན་མ་རྟོགས་པས་བདག་ཉིད་ཆེན་པོ་ལ་སྤྱོད་ཡུལ་དང་བྲལ་བར་སྨྲ་ཞིང་
If we have done contemplation incorrectly, in a different way, it is very important that we recognize this because it always says that being in the state of contemplation means being beyond all concepts. If we have some concepts and consider that these are contemplation, we are going in the wrong direction. In this case it is very important that we recognize this.

འདི་ལྟ་བུ་བྱང་ཆུབ་སེམས་ཀྱི་དོན་མ་རྟོགས་པས་
In this way we are not in the knowledge of the primordial state.

བདག་ཉིད་ཆེན་པོ་ལ་སྤྱོད་ཡུལ་དང་བྲལ་བར་སྨྲ་ཞིང་ཆོས་ཉིད་ལ་ཕར་དམིགས་ཤིང་རྗེས་སུ་འབྲང་བ་དང་།
Even though we speak about the state of Dzogchen, we always consider that this, too, is just a concept.

དམིགས་པ་ནང་བསྟུས་ནས་སེམས་ཀྱི་གཞག་ས་ཚོལ་ཞིང་ལྟ་བ་གསལ་དུ་རེ་བ།
This is a very important point. Some people have their own ideas. I’ve heard some of my students say, “Oh, now I am entering into the state of contemplation.” It seems as if you are not working with what is outside yourselves, what you see and what you have contact with through your senses but you are entering inside yourselves and finding some type of state. That is a wrong direction. Here it is explained very clearly. Continue reading »

Chogyal Namkhai Norbu: If we see a five coloured rainbow, this means that we perceive the pure dimension, pure vision.

Chogyal Namkhai Norbu: Tsal, Rolpa, And Dang

The energy of the Base manifests as Tsal, Rolpa, and Dang.
Why does this energy have these three aspects?
In relation to realisation there are the three Kayas, the Dharmakaya, Sambhogakaya, and Nirmanakaya.
The three kayas are related to the three aspects of our condition:
Essence,
Nature,
Energy.
The Essence is emptiness, and knowledge of that is the Dharmakaya of the Base.
Dharmakaya, Sambhogakaya, and Nirmanakaya are not only qualities of the Buddha ; they are also the potentiality of every individual.
How can one discover and understand this for ourselves?
We observe ourselves. When you discover your Essence, it means you discover the Dharmakaya of your Base.
When you discover your Nature, your clarity, then you discover the Sambhogakaya of your Base.
When you discover the uninterrupted continuity of your Energy, you discover the Nirmanakaya of your Base.
We have these attributes.
Energy manifests in three different ways as Dharmakaya, Sambhogakaya, and Nirmanakaya.
The Dharmakaya aspect is called the Dang energy. Continue reading »

Namkhai Norbu: If you understand integration in that way then it has sense and there is also something for you to do with the real meaning of this word; and you can understand that integration is the state of contemplation.

Chogyal Namkhai Norbu: The Real Meaning of Integration

“In the Dzogchen teaching, if you are in any kind of place and at that moment, you are in a state of rigpa, then that is your place, your sacred or holy place. In general people want to go to a holy place such as a temple to do practice. But when you are in instant presence, then wherever you are becomes a holy place, your temple.

We use the term “integration” widely in the Dzogchen teaching, but its real meaning is that first of all a Dzogchen practitioner should be in the state of Dzogchen which means his real condition. To be in the real condition you must discover it, and then you have knowledge of it. If you have experience or knowledge of the state which, in the Dzogchen teaching, we call the state of rigpa or the state of contemplation, then you have a possibility to integrate your contemplation into the circumstances of your normal condition or your normal condition integrates in the state of contemplation.

Of course, when we reason with our intellect, integrating all our circumstances of normal life in a state of contemplation or integrating our capacity of contemplation in the relative condition, these seem to be two different aspects. But when you are in your real nature or condition there is no difference between them. Continue reading »