Dzogchen Gemeinschaft Samdrubling & Yeselling

17/05/2025

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Dzogchenpa's Authentic Condition Beyond Limitations and Commitments

Generally, when we talk of the samaya commitments of the dzogchen teachings it is said that in the real state of dzogchen, the path of self-liberation (rang grol), there is no samaya. However, the fact that there is no samaya commitment doesn't mean that you can do whatever you want. 'No samaya' means that there is nothing to be analyzed as one, two, three, or four things that we have to apply in a particular manner.

The reason for this is that all what the experienced dzogchen practitioner has to do is to settle and remain in the state of rigpa. When one is in this state there are no commitments at all! You don't need any commitments because this state is beyond limitations and considerations. It's for that reason that it is said that there are no samayas.

However, you shouldn't confuse this 'there are no samayas' with the idea that you could do anything at anytime. I say this because many people have that idea, saying; "I like dzogchen very much, the dzogchen teachings are great for me because I don't like limitations. As I have this attitude of living without limitations I like dzogchen." In dzogchen when it is saying that there are no limitations it doesn't mean that you can do whatever you want to do according to your personal worldly circumstances. 'No limitations' means that one remains steadfast in the state of rigpa, and in that manner one governs all circumstances. Then, there is no reason to limit anything because everything will be good. The Italian 'tutto va bene' - everything is good - is what is known as Samantabhadra in Sanskrit and as Kuntuzangpo (kun tu bzang po) in Tibetan. Everything is good as there is nothing to accept or reject! This is the real meaning of 'there are no limitations' in dzogchen.

However, if one doesn't find oneself in that state of rigpa and one is continuously distracted, not even present and aware of the present moment and the relative circumstances of life, how can you say; "I like to be without limitations.' considering yourself to be beyond limitations. Thus, you mustn't confuse these two!

When we talk more specifically about dzogchen samayas there are four main commitments:

1. Singleness, chigpa (gcig pa), which means the single state of rigpa. As this is our experiential knowledge we find ourselves living in this state.

2. Nothingness, mepa (med pa), means that there is nothing at all to confirm. In humans' relative condition there are rules to accept this and to abandon that considering the one to be good and the other bad, saying; "This yes! That no!" Here, there is none of any of these aspects because the state of rigpa is completely beyond such considerations.

3. Self-perfected, lhündrub (lhun grub), means that even though there is nothing everything is naturally perfected in itself.

4. Omnipresence, chalwa (phyal ba), means that in any circumstances we have to be present and aware because if we remain in the state of rigpa everything is integrated in that instant presence.

These are dzogchen's four samaya commitments beyond accepting and rejecting anything. What would there be to be accepted in the state of nothingness (med pa), where it says there is nothing to accept and reject? Everything, all appearances and existences, are integrated in your condition of knowledge, and these samaya commitments elucidate one's authentic condition.

Chögyal Namkhai Norbu
Merigar Easter Retreat 1993

09/05/2025

I Am Not Frightened By Any Problem

You must not think that the teaching is like aspirin to take when You have headache. Many people have that idea of an antidote, that teachings are there just to resolve some slight problems - and there are always problems in samsara, we are never without problems.

I am not frightened by any problem. Sometimes I even think that if there were no problems existing in samsara I would become very paranoid!

That is because we are too used to all our problems but they are just part of the manifestation of our energy. Therefore you should apply some practices to coordinate and reinforce your energy.

Problems: It is sufficient not to consider them too important and to integrate them a bit [in your Natural State]. If we are a practitioner we should be like that a bit.

Chögyal Namkhai Norbu
Transcript of the Easter Retreat 1993

26/03/2025

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22/02/2025

Chogyal Namkhai Norbu was born in Geuk village in Derge in 1938. His father, Tsewang Namgyel of the Trokhe clan, was an official of the Derge kingdom; his mother, Yeshe Chodron, belonged to the Ngonatsang, one of Derge's most ancient families. She was the niece of Jamyang Chokyi Wangpo and the sister of his reincarnation, Khyentse Chokyi Wangchuk, the first and second generation reincarnations of Jamyang Khyentse Wangpo.

Namkhai Norbu's uncle Tokden Orgyen Tenzin recognized him as a reincarnation of his teacher Adzom Drukpa. In 1940, when Namkhai Norbu was two years old, Pelyul Karma Yangsi, Pema Gyurme, and the Sixth Shechen Rabjam endorsed the reincarnation. However, another tulku had already been installed at Adzom Gar, and so Namkhai Norbu was never officially enthroned. The following year, the Sixteenth Karmapa and the Eleventh Tai Situ recognized him as the mind-emanation of Zhabdrung Ngawang Namgyel.

From a young age, he lived in the Rongpokhang Palace in Derge Gonchen with his tutor. In 1945 he was recognized as a reincarnation of the Sakya master Jamyang Loter Wangpo by Sakya Trichen Ngawang Tutob Wangchuk. This was likely done to secure his continued presence at Lhundrubteng.

Namkhai Norbu began his religious training in 1943 at Lhundrubteng. He then transferred to the monastic colleges at Wonto, with visits to Galenteng, to see his uncle Khyentse Chokyi Wangchuk. His primary teachers during this period were Khyentse Chokyi Wangchuk, Tokden Orgyen Tenzin, Drubwang Kunga Pelden of Dzogchen Monastery, and Khyenrab Chokyi Wozer, the second abbot of Khamshe college.

In the summer of 1943, he went to Tsarazhab hermitage, where his uncle Tokden Orgyen Tenzin was living in retreat. Here he encountered his uncle practicing Yantra Yoga, an ancient tradition that he would be instrumental in promoting in the West. In 1971, having settled in Italy, Namkhai Norbu began to teach Yantra Yoga. The teachings are said to have originated with the eighth-century translator Vairocana and were kept alive in places such as Adzom Gar in Tibet.

Learn more in bio by Adriano Clemente
https://treasuryoflives.org/biographies/view/nam-mkhai-nor-bu/9278