Mipham Dzogchen Manjushri Monlam
description
Transcript of 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
bodv
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.\)
c'
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
bodv
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.\)
c'
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 \( d| Hq'3N' 1{' { N' alT d.l{a'!r,rlc\4^v/6-
I 1? \i' 1'<E I'U(' 5 1'{a'aE ql' €al'6arl
I I 5 {' al\' qE \' lal'al? d..l' {a' 5q' d.'l {('qql
C! . -aJ <.\ 6-
laTq'alE <'als'd' <'E' qqq'5|
lI('{ {'qf 'f 5f 8ol\s'aEq'gN'g( t. ' ,c \
l6^l' ? \' {(' <{'ql\' \ 5 \'snl' RIN' aI NIc\
J {(' fl {.1' {('al' fl q' 5'd.l {(' { {' qql
4' C!
laTrtl' <\Ial' { {' 5' <' r{'al !(' q(' I
| {qql' ?' {fl 5' r{ {' 5' {' at' \d{qJN' { Nl
All conceptual elaborations being pure (or non-
existent) from the beginning, (the real condi-
tion) is beyond the extreme of existence.
The Dang of Rigpa being self-perfected, it is free
from the extreme of non-existence.
Although it is expressed in dualistic terms, this is
only a way to approach it through thoughts.
May I see the meaning of (that which is) equal,
inseparable and beyond expression !
Here, just like pointing a finger at the moon,
At first it is illustrated by words of analvsis.
But may the natural Dharmata transcending all
objects ofanalysis
Be discovered as one's own reply to oneself, and
thus be seen!
Since nothing is seen in it that has to be elimi-
nateo.
Nor is there any conceiving of something to ac-
cept and accomplish,
The Dharmata condition is not defiled bv the ef-
fort of refuting and establishing.
1511' lq' 6or'{N'ar'{i l\ ' 6\'? \'((' l-\)
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 \( d| Hq'3N' 1{' { N' alT d.l{a'!r,rlc\4^v/6-
I 1? \i' 1'<E I'U(' 5 1'{a'aE ql' €al'6arl
I I 5 {' al\' qE \' lal'al? d..l' {a' 5q' d.'l {('qql
C! . -aJ <.\ 6-
laTq'alE <'als'd' <'E' qqq'5|
lI('{ {'qf 'f 5f 8ol\s'aEq'gN'g( t. ' ,c \
l6^l' ? \' {(' <{'ql\' \ 5 \'snl' RIN' aI NIc\
J {(' fl {.1' {('al' fl q' 5'd.l {(' { {' qql
4' C!
laTrtl' <\Ial' { {' 5' <' r{'al !(' q(' I
| {qql' ?' {fl 5' r{ {' 5' {' at' \d{qJN' { Nl
All conceptual elaborations being pure (or non-
existent) from the beginning, (the real condi-
tion) is beyond the extreme of existence.
The Dang of Rigpa being self-perfected, it is free
from the extreme of non-existence.
Although it is expressed in dualistic terms, this is
only a way to approach it through thoughts.
May I see the meaning of (that which is) equal,
inseparable and beyond expression !
Here, just like pointing a finger at the moon,
At first it is illustrated by words of analvsis.
But may the natural Dharmata transcending all
objects ofanalysis
Be discovered as one's own reply to oneself, and
thus be seen!
Since nothing is seen in it that has to be elimi-
nateo.
Nor is there any conceiving of something to ac-
cept and accomplish,
The Dharmata condition is not defiled bv the ef-
fort of refuting and establishing.
1511' lq' 6or'{N'ar'{i l\ ' 6\'? \'((' l-\)
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
\t
<\- .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
\t
<\- .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
c\
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
c\
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-
mata
Cannot be newly accomplished by a contrived path,
May the ultimate fruit that does not derive from a
cause
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
M
^.' 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-
mata
Cannot be newly accomplished by a contrived path,
May the ultimate fruit that does not derive from a
cause
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
M
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-
noss.
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!
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-
noss.
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!