mipham dzogchen manjushri monlam

-\e\e I I aE d.t' 5 {o.J' ( 1 N' {' 6 q' {' fl q'

ald{' alN' 5' \5 {'at\' {a' \q'at' fl q' {'C\\ ../

^/ -\ C\-{fl ' e(' {' (a' {('q1\( N'qN's'{'{qqlNl

+'6-44t

J 4l 5 5' d{a'd.l 1 q' {' \ {oJ' Eq' fl 'at' RllC\ ^.' <\. .f, c\

I d.i a aJ' q <'.1 .-'l' s {' r!' ( a' an {-{' q N' 7rt N I| / / t ' - ' t t , I 'g ' l

\ r . \ )4 ,.r C\ C\- C\

I\q qg5 5ql(N'{a'sq dq(l '?('al 'a<sl-\)

C\ C\ ^.r ^.'

l{ql'{'6nl'3'\<('6q'{{'r'J{"q1 primordial lord,

As the Dharmakaya of equality,

The empoweringblessing of the ultimate transmis-

sion is transferred in the heart.

May I obtain the great empowennent of the Tsal

energy of Rigpa!

THE NATURALVAJRA ENERGY OFRIGPA AND ENIPTINESS.

AN INVOCATIONTO THE INSEPARABLE MEANTNGOF THE BASE" PATH AND FRUIT

OF MANJUSHRT DZOGPA CHENPO

In the condition of equality of Manjushrikumara,

Who holds the non dual state and is the wisdom

Of all Sugatas and Bodhisattvas of the ten direc-

tions and the four times,

May I spontaneously realize the meaning of non

action!

Through devotion that sees the glorious Guru, the

^r-C\1 6-

I<qN'<S 5 <\1' <e'<('q.qq^t'NAt' {6A.l '4illv l s l l l l l l ^{ e l.\)

lq'qN' i{ {' q {' qg N'al \ ' 5al'a6(' <tI I ' t t g t / l -s I\t '\)

^/' c\ \IAE J.l ' { {Al '41O6'A'AIqAI' ( l 'q { ' 4l ' ( ( ' II I l l l | / / l \Z I.\f

4) C\ C\

I !.{'d.J5' 54' o.J'H4' q',tN' q<' q {'Sqrrg l r t '3t .1 'x '<"1

-\e\e I I aE d.t' 5 {o.J' ( 1 N' {' 6 q' {' fl q'

ald{' alN' 5' \5 {'at\' {a' \q'at' fl q' {'C\\ ../

^/ -\ C\-{fl ' e(' {' (a' {('q1\( N'qN's'{'{qqlNl

+'6-44t

J 4l 5 5' d{a'd.l 1 q' {' \ {oJ' Eq' fl 'at' RllC\ ^.' <\. .f, c\

I d.i a aJ' q <'.1 .-'l' s {' r!' ( a' an {-{' q N' 7rt N I| / / t ' - ' t t , I 'g ' l

\ r . \ )4 ,.r C\ C\- C\

I\q qg5 5ql(N'{a'sq dq(l '?('al 'a<sl-\)

C\ C\ ^.r ^.'

l{ql'{'6nl'3'\<('6q'{{'r'J{"q1 primordial lord,

As the Dharmakaya of equality,

The empoweringblessing of the ultimate transmis-

sion is transferred in the heart.

May I obtain the great empowennent of the Tsal

energy of Rigpa!

THE NATURALVAJRA ENERGY OFRIGPA AND ENIPTINESS.

AN INVOCATIONTO THE INSEPARABLE MEANTNGOF THE BASE" PATH AND FRUIT

OF MANJUSHRT DZOGPA CHENPO

In the condition of equality of Manjushrikumara,

Who holds the non dual state and is the wisdom

Of all Sugatas and Bodhisattvas of the ten direc-

tions and the four times,

May I spontaneously realize the meaning of non

action!

Through devotion that sees the glorious Guru, the

^r-C\1 6-

I<qN'<S 5 <\1' <e'<('q.qq^t'NAt' {6A.l '4illv l s l l l l l l ^{ e l.\)

lq'qN' i{ {' q {' qg N'al \ ' 5al'a6(' <tI I ' t t g t / l -s I\t '\)

^/' c\ \IAE J.l ' { {Al '41O6'A'AIqAI' ( l 'q { ' 4l ' ( ( ' II I l l l | / / l \Z I.\f

4) C\ C\

I !.{'d.J5' 54' o.J'H4' q',tN' q<' q {'Sqrrg l r t '3t .1 'x '<"1

lfl^{ T I q\'51'5{'qlTar{a'fl(^q

| {1' 1 \( d| Hq'3N' 1{' { N' alT d.l{a'!r,rlc\4^v/6-

I 1? \i' 1'<E I'U(' 5 1'{a'aE ql' €al'6arl

I I 5 {' al\' qE \' lal'al? d..l' {a' 5q' d.'l {('qql

C! . -aJ <.\ 6-

laTq'alE <'als'd' <'E' qqq'5|

lI('{ {'qf 'f 5f 8ol\s'aEq'gN'g( t. ' ,c \

l6^l' ? \' {(' <{'ql\' \ 5 \'snl' RIN' aI NIc\

J {(' fl {.1' {('al' fl q' 5'd.l {(' { {' qql

laTrtl' <\Ial' { {' 5' <' r{'al !(' q(' I

| {qql' ?' {fl 5' r{ {' 5' {' at' \d{qJN' { Nl

All conceptual elaborations being pure (or non-

existent) from the beginning, (the real condi-

tion) is beyond the extreme of existence.

The Dang of Rigpa being self-perfected, it is free

from the extreme of non-existence.

Although it is expressed in dualistic terms, this is

only a way to approach it through thoughts.

May I see the meaning of (that which is) equal,

inseparable and beyond expression !

Here, just like pointing a finger at the moon,

At first it is illustrated by words of analvsis.

But may the natural Dharmata transcending all

objects ofanalysis

Be discovered as one's own reply to oneself, and

thus be seen!

Since nothing is seen in it that has to be elimi-

nateo.

Nor is there any conceiving of something to ac-

cept and accomplish,

The Dharmata condition is not defiled bv the ef-

fort of refuting and establishing.

1511' lq' 6or'{N'ar'{i l\ ' 6\'? \'((' l-\)

o' c" 'vl

IQq' 3dl' Il{' {a'Iq'ol'aE ql'{.<'.qql

May I enter the principle of its self-perfection!

lfl^{ T I q\'51'5{'qlTar{a'fl(^q

| {1' 1 \( d| Hq'3N' 1{' { N' alT d.l{a'!r,rlc\4^v/6-

I 1? \i' 1'<E I'U(' 5 1'{a'aE ql' €al'6arl

I I 5 {' al\' qE \' lal'al? d..l' {a' 5q' d.'l {('qql

C! . -aJ <.\ 6-

laTq'alE <'als'd' <'E' qqq'5|

lI('{ {'qf 'f 5f 8ol\s'aEq'gN'g( t. ' ,c \

l6^l' ? \' {(' <{'ql\' \ 5 \'snl' RIN' aI NIc\

J {(' fl {.1' {('al' fl q' 5'd.l {(' { {' qql

laTrtl' <\Ial' { {' 5' <' r{'al !(' q(' I

| {qql' ?' {fl 5' r{ {' 5' {' at' \d{qJN' { Nl

All conceptual elaborations being pure (or non-

existent) from the beginning, (the real condi-

tion) is beyond the extreme of existence.

The Dang of Rigpa being self-perfected, it is free

from the extreme of non-existence.

Although it is expressed in dualistic terms, this is

only a way to approach it through thoughts.

May I see the meaning of (that which is) equal,

inseparable and beyond expression !

Here, just like pointing a finger at the moon,

At first it is illustrated by words of analvsis.

But may the natural Dharmata transcending all

objects ofanalysis

Be discovered as one's own reply to oneself, and

thus be seen!

Since nothing is seen in it that has to be elimi-

nateo.

Nor is there any conceiving of something to ac-

cept and accomplish,

The Dharmata condition is not defiled bv the ef-

fort of refuting and establishing.

1511' lq' 6or'{N'ar'{i l\ ' 6\'? \'((' l-\)

o' c" 'vl

IQq' 3dl' Il{' {a'Iq'ol'aE ql'{.<'.qql

May I enter the principle of its self-perfection!

lqN' 5a' 1q' 5 (' {fl \''.1 {' 5\' {a' r'{a.rl./ (\-

I {{' 5'a{N' qa'6 N' 1'{5fl ls|' {'u.lE' I6-<\

| {('qqq' 1q{'q'qa|.arFa'1' {d{'aIl

| 5 {'a'5' 5q'at'sq' g N' 4lqN' r-t {'.qql

.r' 6. ^/'

laHat' { tst'fl ' q51 <.|'a{'51'aF{' qa'6 sl46

| 5' n| N'ql' rJ' \ 1' {a- fl (' q' u.l(' I4c\^/

lq N' q N' q 5 1N' rJ' q d{' { {' fl N''.Ja' 6 Nl

lfl s' a5'1qs'al'al'1q N'al{(' g {'sql

<\- .V 6.

lq'5('flar'{{l' qil1' gq' 5 1'{^t' {fl q{|l6- ^.t 4

| {' alR|' IqN' $ Nq'al'q' fl el' {alfC\ ./' C\

I qq'd{a' \q'al' q{'ust' qlq N' g {'sql

Although the base to understand, the path to

traverse

And the fruit to obtain are called "dharmas".

May I spontaneously abide in themeaning ofnon-

action.

In the natural state that has no steps like the sky!

Superimpositions caused by illusion are the im-

pure dharma of samsara,

But also its opposite, the pure vision,

Is a dharma conceptually elaborated through de-

pendence.

Mav I understand that they do not exist in the con-

dition beyond concepts!

The way of being of the Dharmata beyond con-

ceptual mind

Is defiled bv view and meditation and obscured bv

thoughts.

When the natural condition is reached. one is free

from view and meditation.

May I spontaneously abide in the authentic

mearung!

lqN' 5a' 1q' 5 (' {fl \''.1 {' 5\' {a' r'{a.rl./ (\-

I {{' 5'a{N' qa'6 N' 1'{5fl ls|' {'u.lE' I6-<\

| {('qqq' 1q{'q'qa|.arFa'1' {d{'aIl

| 5 {'a'5' 5q'at'sq' g N' 4lqN' r-t {'.qql

.r' 6. ^/'

laHat' { tst'fl ' q51 <.|'a{'51'aF{' qa'6 sl46

| 5' n| N'ql' rJ' \ 1' {a- fl (' q' u.l(' I4c\^/

lq N' q N' q 5 1N' rJ' q d{' { {' fl N''.Ja' 6 Nl

lfl s' a5'1qs'al'al'1q N'al{(' g {'sql

<\- .V 6.

lq'5('flar'{{l' qil1' gq' 5 1'{^t' {fl q{|l6- ^.t 4

| {' alR|' IqN' $ Nq'al'q' fl el' {alfC\ ./' C\

I qq'd{a' \q'al' q{'ust' qlq N' g {'sql

Although the base to understand, the path to

traverse

And the fruit to obtain are called "dharmas".

May I spontaneously abide in themeaning ofnon-

action.

In the natural state that has no steps like the sky!

Superimpositions caused by illusion are the im-

pure dharma of samsara,

But also its opposite, the pure vision,

Is a dharma conceptually elaborated through de-

pendence.

Mav I understand that they do not exist in the con-

dition beyond concepts!

The way of being of the Dharmata beyond con-

ceptual mind

Is defiled bv view and meditation and obscured bv

thoughts.

When the natural condition is reached. one is free

from view and meditation.

May I spontaneously abide in the authentic

mearung!

f 4l(' q' \a{l dl' { {' 5N' {'q' qa' \ ql-\'

(\- .,.r <\ .fr (\ ^/,

I 1('q1' 5c'j' {4|' i q' {' tar' {a' uql\t ^/ c\-

I ql('cl' fl <' 5 {' 5'<' !\' {a'a{(' I^/ C\ 4 ...'

| 31 5'tq lal'6^l'?\'a{!('q{'qI

4c\,c.-<\

| ildt''-ta' {i a q' 5'al' €5' {ql' r.Ja' 1\( Nlr;J | \5

.r' .t' ,? c.\ .r' c\-

| fi ' !q' aK q' Na{'a{!(' nl'"{\' 5 51' ul

lqfl N' {N' d{Fa' oi'a{\ 5' r.J' r{' a \ {' { {l

I {('Iqfl 'qol'r{a' \ q'oJ'4FN' g {'sql

^. 1 c\4 C\

l\' 6' {(' {1'1qq'q' sar'{'flal) '\)

IarEq'6' {('a1'lNal'{'aE d.r'{a'55(\f^/ c\ c\

l.qs' {{' {('5(' fl q'a|a' e(' q'qtNI<\. c\ c\ "r' .!' c\

| fl <' ra'{q' {' a {<' {' aE d.lAl' 3 {' sql

Whatever conceptual aim is present is the poison

ofthe view.

Whenever one is conditioned by effort, it is the

defect of meditation.

Whatever accepting and rejecting is done, it is the

perilous path of behavior.

May I see the Dharmatabeyond all torments!

May I directly see the Dang ofRigpabeyond mind

Which is not locked in the trap of conceptual elabo-

rations,

And without tying a knot in the sky with the lasso

of intellectual analvsis.

May I become adept in the meaning of the authen-

tic natural settling!

At that time may Manjushri; the light of the lamp

of self-ori gi nated Prajfi a,

Natural luminous clarity of the knowing aspect

Of the youthful vase-body of one's Rigpa,

Vanquish the dense darkness of obscurations!

f 4l(' q' \a{l dl' { {' 5N' {'q' qa' \ ql-\'

(\- .,.r <\ .fr (\ ^/,

I 1('q1' 5c'j' {4|' i q' {' tar' {a' uql\t ^/ c\-

I ql('cl' fl <' 5 {' 5'<' !\' {a'a{(' I^/ C\ 4 ...'

| 31 5'tq lal'6^l'?\'a{!('q{'qI

4c\,c.-<\

| ildt''-ta' {i a q' 5'al' €5' {ql' r.Ja' 1\( Nlr;J | \5

.r' .t' ,? c.\ .r' c\-

| fi ' !q' aK q' Na{'a{!(' nl'"{\' 5 51' ul

lqfl N' {N' d{Fa' oi'a{\ 5' r.J' r{' a \ {' { {l

I {('Iqfl 'qol'r{a' \ q'oJ'4FN' g {'sql

^. 1 c\4 C\

l\' 6' {(' {1'1qq'q' sar'{'flal) '\)

IarEq'6' {('a1'lNal'{'aE d.r'{a'55(\f^/ c\ c\

l.qs' {{' {('5(' fl q'a|a' e(' q'qtNI<\. c\ c\ "r' .!' c\

| fl <' ra'{q' {' a {<' {' aE d.lAl' 3 {' sql

Whatever conceptual aim is present is the poison

ofthe view.

Whenever one is conditioned by effort, it is the

defect of meditation.

Whatever accepting and rejecting is done, it is the

perilous path of behavior.

May I see the Dharmatabeyond all torments!

May I directly see the Dang ofRigpabeyond mind

Which is not locked in the trap of conceptual elabo-

rations,

And without tying a knot in the sky with the lasso

of intellectual analvsis.

May I become adept in the meaning of the authen-

tic natural settling!

At that time may Manjushri; the light of the lamp

of self-ori gi nated Prajfi a,

Natural luminous clarity of the knowing aspect

Of the youthful vase-body of one's Rigpa,

Vanquish the dense darkness of obscurations!

^.' 6- .v/ \

f a| qs N' a5 N' at' 5N' (a'5 N' ? \'atl\t

.r' o. c\

I < S N' d.Ja'atd.l' gN' qJ N {' 5' {l<' a.l1' { \{l_\)

I g'atN'd.r'5(' ar { {' 31'a5s' 5h'iq I\ \ )

lfi f f 5f 'tot'\'f q'.r'a;5ru'..r4'rua1

Since the unmodified and uncompounded Dhar-

Cannot be newly accomplished by a contrived path,

May the ultimate fruit that does not derive from a

Be seen as abiding in oneself from the beginning!

The husk of words of intellectual analysis is the

path of illusion,

Whatever expressions are used, they are a net of

concepts.

May I meditate in rny heart upon the profound

upadesha

That does not derive from the scriptures and is to

be understood by oneself'!

The subject-object mind is inherently deluded.

Whatever it conceptually aims at, that is not the

real condition.

ay I realize the Enlightenment of definitive

meanlng,

The kaya of self-arisen wisdom that does not de-

rive from the mind!

S ^rr .'/ c\-

lR'q {'{E TU('51'{o'I'o'el[s('qN'd,t'5(' {('qN' i1' 5'sA1

lqli('aRq'ias'i'( ft?f Ds a6ql

lNatN'alN' r.t'5(' <('5('qt'qN' ilf-\) _\) \t

^.' 6- .v/ \

f a| qs N' a5 N' at' 5N' (a'5 N' ? \'atl\t

.r' o. c\

I < S N' d.Ja'atd.l' gN' qJ N {' 5' {l<' a.l1' { \{l_\)

I g'atN'd.r'5(' ar { {' 31'a5s' 5h'iq I\ \ )

lfi f f 5f 'tot'\'f q'.r'a;5ru'..r4'rua1

Since the unmodified and uncompounded Dhar-

Cannot be newly accomplished by a contrived path,

May the ultimate fruit that does not derive from a

Be seen as abiding in oneself from the beginning!

The husk of words of intellectual analysis is the

path of illusion,

Whatever expressions are used, they are a net of

concepts.

May I meditate in rny heart upon the profound

upadesha

That does not derive from the scriptures and is to

be understood by oneself'!

The subject-object mind is inherently deluded.

Whatever it conceptually aims at, that is not the

real condition.

ay I realize the Enlightenment of definitive

meanlng,

The kaya of self-arisen wisdom that does not de-

rive from the mind!

S ^rr .'/ c\-

lR'q {'{E TU('51'{o'I'o'el[s('qN'd,t'5(' {('qN' i1' 5'sA1

lqli('aRq'ias'i'( ft?f Ds a6ql

lNatN'alN' r.t'5(' <('5('qt'qN' ilf-\) _\) \t

C\ 4 C\. C\ Ci- 4

I {ql'e(' {1'{a' I 5(est'1'6A{' {a{N's\lc\ c\ c\

lal? a{' {' ? I' g {' !fl 'at'? 4l' 4jsql'alf-\'

c\4\c\c\4

I al' 4lq {j'6 {i' f a' 1 5 q' I T i q' { {' q1

f aTq {'gN'\('5or' \ 't( '{ 'q('l-\'

C\C\4C\C\

I {{' {{' {q{'\' 5 1'<a' 5 {(' 1dt' fl ('l

lal' 5 1'u{' q\'6q' {a' {('d.r1( \t'gdt J

l5 N' i I' qi5 1'd.lrl' 15( \l' 1'5(' g {' 5ql

1 \' E'apa'I('d,r?di' <A'Q'Qs' q1\

C\ 4' c'\

l<1 N'\ Al'al 'd{ {a' N{'\ 'aqi' 4a'{] Ntts I I \ , . r ^ t I I

.^ l l - l .J ' l

-\) -9 -\).\ c\ -/, .rr c\, c\ c\ 4

l<4'{ \a ' \4 'T6'AE'<A'ql \ '<GA'A {t| | I I | | | I " l I | |\)

6- C\ 4t ^?

| ! <' 5ru'an\'3r]'a{! {' 31' {q' { {'.qql

In the single thigle where all phenomena are equal,

In the Ying of Rigpa that is presence and empti-

In the state where hopes for nirvana and fear of

samsara are dissolved.

May I seize the permanent domain ofnon-abiding

Dharmakava!

All appearances ofbody and objects,

Like a visual distortion, appear through the power

of thoueht.

Through the natural radiance oftotal non-concep-

tual wisdom.

May they be purified in the primordial Ying of the

exhaustion of phenomena!

At that time may I obtain the ultimate fruit beyond

obscurations,

The kayas and wisdoms as vast as space,

The wish-fulfilling jewel that satisfies all beings

in all directions and times,

With all the benefits of prosperity and happiness!