SER GYI CHOE TEN GYA TSA GYE The one hundred and eight golden stupas SANG GYE THUG KYI TEN YIN PA Are representation of the Buddha’s mind DE DRE TSHON JE MA SHE PAR Without understanding such representation NGE NI BUM PEI ZUG SU TE I looked at it as the form of a vase CHOE KU ZUG SU TE PA THOL LO SHAG I confess to looking at Dharmakaya as a form! SHOG NGON LOG LA SER GYI DRI Words written in gold on blue paper SANG GYE SUNG GI TEN YIN PA Was the representation of the Buddha’s speech SANG GYE SUNG DU MA SHE PE I did not understand its representation as Buddha’s speech NGE NI YI GE ZUG SU TE And looked at it as a form of script DZO ME DRA RU ZUNG WA THOL LO SHAG I confess to embracing the inexpressible as sound TSHEN DANG DEN PEI LAMA NAM All the qualified Gurus are SANG GYE DUE PEI KU YIN PA Embodiment of the Buddha NGE NI MI YI ZUG SU TE I looked at them as human forms LAMA THA MAL TE PA THOL LO SHAG (X2) I confess to looking at the Guru as ordinary being GAG ME NANG WA NA TSHOG DI This unceasing diverse appearances TONG PA NYI DANG LEN CHIG KYE Is arising out of emptiness RANG LA YOE PA MA SHE PAR Without realising that as my inherent nature NGE NI ZAB ZAB SHEN NE TSAL I looked elsewhere for profundity DRE BU RANG NGO MA SHE THOL LO SHAG I confess to not realising the true nature of enlightenment HRI GE SHAG PEI DRUL ME DI This authentic awareness state MIG PA ME PEI GON YIN PA Is meditation without visualization TOG DANG MI TOG YER ME LA Conceptual and non-conceptual thought are inseparable NGE NI TOG PA CHE DU KAG But I purposely rejected conceptual thought MI TOG LO YI CHOE PA THOL LO SHAG I confess to intellectually fabricating non-conceptual thought MI TAG GYUR MEI CHOE NAM NI All impermanent phenomenon DANG PO NYI NE LU JE PA Are deceptive from the beginning GYUN DU DEN PAR ZUNG NE NI Believing them to be always true NGE NI KE KE DRIG DRIG JE I proclaimed and grasped them tightly DZUN LA DEN PAR ZUNG WA THOL LO SHAG I confess to regarding untruth as truth DAM PEI CHOE DANG JIG TEN NYI The sublime Dharma and the mundane world DANG NE GAL WAR MA SHE PAR Not understanding their contradiction from the beginning NGE NI DUN MA NYI DRI JE I held dual aspirations (spiritual and mundane) NYI KA ME PA THOL LO SHAG (X2) I confess to having achieved neither CHOE KYI TSA WA JANG CHUB SEM The root of Buddha’s teaching is compassion SANG GYE DRUB NA DE GOE GYUR It is necessary to attain enlightenment NGE NI ZAB ZAB MANG PO LAB Instead I studied many profundities LUE SEM NGAL WA THOL LO SHAG (X2) I confess to the mental and physical exhaustion TSHOG NYI SHING TE KOR LO DI The wheels of the chariot are two accumulations MON LAM TOB KYI GYUR GYU LA They turn because of aspirational prayers NGE NI GE TSA RANG KAR TANG I left merits without directions GE WA JANG CHUB MA NGOE THOL LO SHAG (X2) I confess to not dedicating merit to enlightenment
Nam Mo Buddha! French male model! Male tissue Rose! Nam Mo usually turrets Tam Bao! Male model Guru! thank you very much ! OM MANI PADME HUNG! OM TARE TUTTARE TURE SOHA!
Một trăm lẻ tám bảo tháp bằng vàng tượng trưng cho tâm Phật Nội dung mô tả Một bài hát trích từ Tiểu sử của Lam Drukpa Kunley (Vị thần điên cuồng) Gyalwa Dokhampa · 536 lượt xem · 23 thg 10, 2020 Đây là một bài hát trong tiểu sử của Lam Drukpa Kunley, Người Điên Thần thánh. Người ta nói rằng các cô gái Monpa (người Bhutan) ở Bumthang đã hát bài hát này và Lam Drukpa Kunley thích ý nghĩa của bài hát và viết lại bài hát trong tiểu sử của mình.
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SER GYI CHOE TEN GYA TSA GYE
The one hundred and eight golden stupas
SANG GYE THUG KYI TEN YIN PA
Are representation of the Buddha’s mind
DE DRE TSHON JE MA SHE PAR
Without understanding such representation
NGE NI BUM PEI ZUG SU TE
I looked at it as the form of a vase
CHOE KU ZUG SU TE PA THOL LO SHAG
I confess to looking at Dharmakaya as a form!
SHOG NGON LOG LA SER GYI DRI
Words written in gold on blue paper
SANG GYE SUNG GI TEN YIN PA
Was the representation of the Buddha’s speech
SANG GYE SUNG DU MA SHE PE
I did not understand its representation as Buddha’s speech
NGE NI YI GE ZUG SU TE
And looked at it as a form of script
DZO ME DRA RU ZUNG WA THOL LO SHAG
I confess to embracing the inexpressible as sound
TSHEN DANG DEN PEI LAMA NAM
All the qualified Gurus are
SANG GYE DUE PEI KU YIN PA
Embodiment of the Buddha
NGE NI MI YI ZUG SU TE
I looked at them as human forms
LAMA THA MAL TE PA THOL LO SHAG (X2)
I confess to looking at the Guru as ordinary being
GAG ME NANG WA NA TSHOG DI
This unceasing diverse appearances
TONG PA NYI DANG LEN CHIG KYE
Is arising out of emptiness
RANG LA YOE PA MA SHE PAR
Without realising that as my inherent nature
NGE NI ZAB ZAB SHEN NE TSAL
I looked elsewhere for profundity
DRE BU RANG NGO MA SHE THOL LO SHAG
I confess to not realising the true nature of enlightenment
HRI GE SHAG PEI DRUL ME DI
This authentic awareness state
MIG PA ME PEI GON YIN PA
Is meditation without visualization
TOG DANG MI TOG YER ME LA
Conceptual and non-conceptual thought are inseparable
NGE NI TOG PA CHE DU KAG
But I purposely rejected conceptual thought
MI TOG LO YI CHOE PA THOL LO SHAG
I confess to intellectually fabricating non-conceptual thought
MI TAG GYUR MEI CHOE NAM NI
All impermanent phenomenon
DANG PO NYI NE LU JE PA
Are deceptive from the beginning
GYUN DU DEN PAR ZUNG NE NI
Believing them to be always true
NGE NI KE KE DRIG DRIG JE
I proclaimed and grasped them tightly
DZUN LA DEN PAR ZUNG WA THOL LO SHAG
I confess to regarding untruth as truth
DAM PEI CHOE DANG JIG TEN NYI
The sublime Dharma and the mundane world
DANG NE GAL WAR MA SHE PAR
Not understanding their contradiction from the beginning
NGE NI DUN MA NYI DRI JE
I held dual aspirations (spiritual and mundane)
NYI KA ME PA THOL LO SHAG (X2)
I confess to having achieved neither
CHOE KYI TSA WA JANG CHUB SEM
The root of Buddha’s teaching is compassion
SANG GYE DRUB NA DE GOE GYUR
It is necessary to attain enlightenment
NGE NI ZAB ZAB MANG PO LAB
Instead I studied many profundities
LUE SEM NGAL WA THOL LO SHAG (X2)
I confess to the mental and physical exhaustion
TSHOG NYI SHING TE KOR LO DI
The wheels of the chariot are two accumulations
MON LAM TOB KYI GYUR GYU LA
They turn because of aspirational prayers
NGE NI GE TSA RANG KAR TANG
I left merits without directions
GE WA JANG CHUB MA NGOE THOL LO SHAG (X2)
I confess to not dedicating merit to enlightenment
Thank you so much for sharing such a precious teaching
Thank you for sharing Dzogchen teaching.
Gracias. Thanks.
Such a beautiful song❤
Just wonderful, 10q !!!
🙏🙏🙏🙏🙏🙏
Nice Song 🙏🙏🙏
Beautiful
🙏🙏🙏
Chuebsue Chue la......
Omwagindhavegawyasidhihung.....
Chuebsue Choe ❤️🌍🌎💕👏🎉❣️😚 la.....
🌸🙏🏻🌸
Ommanipemahung.
🙏🙏🙏🙏chaktsal 🙏🙏🙏
🙏🏼🙏🏼💐
🙏🏻🙏🏻🙏🏻🙏🏻🙏🏻🙏🏻
Nam Mo Buddha! French male model! Male tissue Rose! Nam Mo usually turrets Tam Bao! Male model Guru! thank you very much !
OM MANI PADME HUNG! OM TARE TUTTARE TURE SOHA!
Kuchey Ringwar shoo la.
🙏💕♥️🌸❤️🌺☮️☸️🌼✨
Omahahungbazagurupemasidhihung.
Chuebsue Choe la.
KRISHNA IS TRUTH
Not the only truth.
So what
Một trăm lẻ tám bảo tháp bằng vàng tượng trưng cho tâm Phật Nội dung mô tả Một bài hát trích từ Tiểu sử của Lam Drukpa Kunley (Vị thần điên cuồng) Gyalwa Dokhampa · 536 lượt xem · 23 thg 10, 2020 Đây là một bài hát trong tiểu sử của Lam Drukpa Kunley, Người Điên Thần thánh. Người ta nói rằng các cô gái Monpa (người Bhutan) ở Bumthang đã hát bài hát này và Lam Drukpa Kunley thích ý nghĩa của bài hát và viết lại bài hát trong tiểu sử của mình.
🙏🏻🙏🏻🙏🏻🙏🏻🙏🏻
Chuebsue Choe la.
🙏🙏🙏🙇♀️
🙏🙏🙏💐