Song to Je Rinpoche ~~~བསྐལ་བཟང་རྒྱ་མཚོ་HH Seventh Dalai Lama Kelzang Gyatso (1708–1757)

Song to Je Rinpoche ~~~བསྐལ་བཟང་རྒྱ་མཚོ་

HH Seventh Dalai Lama Kelzang Gyatso (1708–1757)

Ah Je Rinpoche, in nature wisdom, compassion and power,

Whose legacy is not a stack of dry words, Whose successors, having won all realizations, Hold the transforming powers which bestow insight: 

AH-HO-YE, what a legacy, what a legacy.

Ah Je Rinpoche, embodiment of Buddha Vajradhara, Not an exponent of shallow or false theories; Guru who is a supreme mahasiddha Outshining all other masters:

AH-HO-YE, what a Guru, what a Guru.

The oral teachings of the Ganden patriarchs Contain not a fraction but all of Buddha's methods. Core instructions on all theories and practices, They take the essence of every sutra and tantra in hand: AH-HO-YE, what core instructions,

what core instructions.

Your space-like yogas, free from philosophical extremes, Reveal not something invented by mind, But are the pinnacle of views on the way things are, A way divorced from the dusts of

eternalism and nihilism:

AH-HO-YE, what a pinnacle, what a pinnacle.

Your Mahamudra lineage, blissful and beyond intellect, Cannot be reached by mere samadhi, but Only by the meditation on bliss and radiance That reveals the ultimate nature of one's own mind: AH-HO-YE, what a meditation, what a meditation.

Your methods, hard and in harmony with the Way, Are not a vain pretense aimed at impressing others; But, keeping in mind what brings progress and what stagnation,

They aim solely at producing eternal bliss in trainees: AH-HO-YE, what an aim, what aim.

And I, a vajra who opens with pleasure, Sing not babble devoid of purpose; Some who see this will know joy, A delight both to themselves and to me: AH-HO-YE, what a joy, what a joy.

~~~

BOOK : selected works of the Dalai Lama VII 

                  Glenn H Mullin

snow lion publications

Compassion itself is noble~~~~HH Ogyen Trinley Dorje ཨོ་རྒྱན་འཕྲིན་ལས་རྡོ་རྗེ།

Compassion itself is noble.

~~~~

HH Ogyen Trinley Dorje ཨོ་རྒྱན་འཕྲིན་ལས་རྡོ་རྗེ།

HH Trinley Thaye Dorje ཕྲིན་ལས་མཐའ་ཡས་རྡོ་རྗེ་,

“It may be difficult to tell the mind to focus on something meritorious or something good, or to practice generosity or apply patience – it is not always easy. There can be many disturbances. But when meditation is applied often and regularly, then both the body and the mind become so flexible, so able, that whatever you try to concentrate on, you will be able to concentrate on – and whatever you try to apply, you will be able to apply without any difficulty.”

~~~

HH Trinley Thaye Dorje  ཕྲིན་ལས་མཐའ་ཡས་རྡོ་རྗེ་,

Towards the true kinship of Faiths ~HH Dalai Lama

 

• Hinduism: "This is the sum of duty; do naught onto others what y would not have them do unto you" (Mahabharata 5:1515

• Judaism: "What is hateful to you, do not do to your fellowman. This is the entire Law; all the rest is commentary Hillel, in the Talmud for the Sabbath 31a)

• Zoroastrianism: "That nature alone is good which refrains from doing to another whatsoever is not good for itself Dadisten-1 dinik 94:5

Buddhism: "Since others too care for their own selves, those who care for themselves should not hurt others" (Udanavarga 5:20

• Jainism: "A man should wander about treating all creatures as he himself would be treated" (Sutrakritanga 1.11:33)

Daoism: Regard your neighbor's gain as your gain, and your neighbor's loss as your own loss" (Tai-shang Kan-ying Pien

• Confucianism: "Do not do to others what you would not like your self. Then there will be no resentment against you, either in the family or in the state" (Analects 12:2)

. Christianity: So in everything, do to others what you would have them do to you for this sums up the Law and the Prophets Matt. 7:12)

Islam: "No one of you is a believer until he desires for his brother that which he desires for himself (Hadith of al-Nawawi 13

The key consideration underlying the ethics of restraint in all of the world's religions is the avoidance of doing harm to others. 

Tulku Urgyen Rinpoche

ಬುದ್ಧನು ನಾವು ಹುಟ್ಟಿರುವ ಜಗತ್ತನ್ನು ಸಹಾ ಎಂದು ಹೆಸರಿಸಿದನು, ಅಂದರೆ 'ಅಗ್ರಾಹ್ಯ', ಸ್ಪಷ್ಟವಾಗಿ ನೋಡಲಾಗದು.  ನಾವು ಕೆಟ್ಟ ಕಾರ್ಯವನ್ನು ಮಾಡಿದರೆ, ಅದರ ಪರಿಣಾಮವು ತಕ್ಷಣವೇ ಗೋಚರಿಸುವುದಿಲ್ಲ.  ನಾವು ಒಳ್ಳೆಯದನ್ನು ಮಾಡಿದಾಗ ಅದರ ಫಲಿತಾಂಶವು ಯಾರಿಗೂ ಗೋಚರಿಸುವುದಿಲ್ಲ.  ಒಂದು ವೇಳೆ ಋಣಾತ್ಮಕ ಕ್ರಿಯೆಯ ಫಲಿತಾಂಶ

  ಅದನ್ನು ಜಾರಿಗೆ ತಂದ ಕ್ಷಣವನ್ನು ಹಣ್ಣಾಗುತ್ತವೆ, ಯಾರೂ ಕೆಟ್ಟದ್ದನ್ನು ಮಾಡುವುದಿಲ್ಲ.  ಅಂತೆಯೇ, ಜನರು ಸಕಾರಾತ್ಮಕ ಕಾರ್ಯಗಳಿಂದ ಹಿಂದೆ ಸರಿಯುವುದಿಲ್ಲ ಏಕೆಂದರೆ ಪರಿಣಾಮವು ತಕ್ಷಣವೇ ಇರುತ್ತದೆ.  ಆದಾಗ್ಯೂ, ಕ್ರಿಯೆಗಳ ಫಲಿತಾಂಶಗಳು ತಕ್ಷಣವೇ ಹಣ್ಣಾಗುವುದಿಲ್ಲ;  ಅವು ತಕ್ಷಣವೇ ಗೋಚರಿಸುವುದಿಲ್ಲ, ಆದರೆ ನಿಧಾನವಾಗಿ ಹಣ್ಣಾಗುತ್ತವೆ.  ಕ್ರಿಯೆಗಳ ಧನಾತ್ಮಕ ಮತ್ತು ಋಣಾತ್ಮಕ ಫಲಿತಾಂಶಗಳನ್ನು ಅರಿತುಕೊಳ್ಳದ ಕಾರಣ ಮತ್ತು ಅಶಾಶ್ವತತೆಯನ್ನು ಅರ್ಥಮಾಡಿಕೊಳ್ಳದ ಕಾರಣ, ನಮ್ಮ ಕ್ರಿಯೆಗಳ ಪರಿಣಾಮಗಳನ್ನು ನಾವು ಸಂಪೂರ್ಣವಾಗಿ ಮರೆತುಬಿಡುತ್ತೇವೆ.  ಏನಾಗುತ್ತಿದೆ ಎಂಬುದನ್ನು ನಾವು ನೋಡುವುದಿಲ್ಲ, ನಮ್ಮ ಕಾರ್ಯಗಳ ಫಲಿತಾಂಶವನ್ನು ನಾವು ನೋಡುವುದಿಲ್ಲ, ನಮಗೆ ಎಷ್ಟು ಅಥವಾ ಎಷ್ಟು ಕಡಿಮೆ ಪುಣ್ಯವಿದೆ ಎಂದು ನಾವು ನೋಡುವುದಿಲ್ಲ, ಆದ್ದರಿಂದ ನಾವು ಮೂರ್ಖ ಹಸುಗಳಂತೆ ತಿರುಗುತ್ತೇವೆ.  ~~ ತುಲ್ಕು ಉರ್ಗ್ಯೆನ್ ರಿಂಪೋಚೆ

बुद्ध ने उस संसार का नाम रखा जिसे हम साहा में जन्मे हैं, जिसका अर्थ है 'अभेद्य', जिसे स्पष्ट रूप से नहीं देखा जा सकता है।  यदि हम कोई बुरा कार्य करते हैं, तो उसका प्रभाव तत्काल प्रकट नहीं होता है।  जब हम कुछ अच्छा करते हैं तो उसका परिणाम किसी को दिखाई नहीं देता।  यदि एक नकारात्मक कार्रवाई का परिणाम होगा

   इसे अधिनियमित करने के बाद पल को पकाओ, कोई भी बुराई नहीं करेगा।  इसी तरह, लोग सकारात्मक कार्यों से पीछे नहीं हटेंगे क्योंकि प्रभाव तत्काल होगा।  हालाँकि, क्रियाओं के परिणाम तुरंत नहीं पकते हैं;  वे तुरंत समझ में नहीं आते हैं, लेकिन केवल धीरे-धीरे पकते हैं।  कर्मों के सकारात्मक और नकारात्मक परिणामों का एहसास न होने और नश्वरता को न समझने के कारण, हम अपने कार्यों के परिणामों से पूरी तरह से बेखबर हैं।  हम नहीं देखते कि क्या हो रहा है, हम अपने कार्यों का परिणाम नहीं देखते हैं, हम नहीं देखते कि हमारे पास कितना या कितना कम गुण है, इसलिए हम मूर्ख गायों की तरह घूमते हैं।  ~~ तुल्कु उरग्येन रिनपोछे

The Buddha named the world we are born into Saha, which means ‘indiscernible,’ that which cannot be seen clearly. If we do an evil action, its effect does not appear immediately. When we do something good that result is not evident to anybody. If the result of a negative action would

  ripen the moment after enacting it, nobody would commit evil. Likewise, people would not hold back from positive deeds because the effect would be instantaneous. However, the results of actions do not ripen immediately; they are not instantly discernible, but only ripen slowly. Due to not realizing the positive and negative results of actions and not understanding impermanence, we are completely oblivious to the consequences of our actions. We don’t see what is happening, we don’t see the result of our actions, we don’t see how much or how little merit we have, so we walk around like stupid cows. ~~ Tulku Urgyen Rinpoche

OSHO

OSHO  NEVER BORN NEVER DIED 90th birthday 2021 grateful to master for his guidance and blessings...💞🖤💜💛💚🧡💙💗♥️❤️💕

Guruji Sri Sri Ravi Shankar

December 2, 1999 Pandalam, Kerala, India

230. THINK FRESH

To think fresh you need to be free of all impressions. Let go of all impressions right this moment and be hollow and empty. When you hear a word, the sound conveys the meaning instantaneously. Similarly, the knowledge that you are sitting, standing or talking needs neither confirmation nor proof.

Just an intention to be free makes you free right away. Realisation that freedom is your very nature brings enormous "Shakti" (energy).

Forget about this knowledge sheet and be fresh! (Laughter)

October 14, 1998 Montreal Ashram, Canada

175. THE DIFFERENT KINDS OF UNDERSTANDING

There are three kinds of understanding: intellectual understanding, experiential understanding and existential realisation.

Intellectual understanding says "yes," it agrees. Experiential understanding feels, is obvious. Existential realisation is irrefutable. It becomes your very nature.

All you hear will simply remain a jumble of words if there is no experiential understanding, which is more on the feeling level. You can know intellectually that you are hollow and empty, but sitting and feeling that you are hollow and empty is totally different.

When one gets an experience, one wants to understand more about it and becomes a seeker. If you have only intellectual understanding, you will think you know it all. Most theologians are in this category.

Existential realisation contains within it both experiential and intellectual understanding. But it is beyond both of these.

Question: How do we get there?

Sri Sri: There is no way. When the fruit becomes ripe, it falls.

Question: What is doubt? Sri Sri: t is one part of the mind challenging the other part of the mind.

MADNESS ~~~ OSHO

MADNESS

 A man who has no understanding is continuously a victim of so many thoughts, because he has no one insight to give him a center. He has a crowd of thoughts, unrelated to each other, even diametrically opposite to each other, contradicting each other, with deep antagonism towards each other. He has a crowd – not even a group, not even a society, but a mob of thoughts buzzing inside the mind. So if you go on with your thinking too far, one day you will become mad. Too much thought can create insanity.

In primitive societies madness is rare. The more civilized a society is, the more people go insane. Even in civilized societies, more people go insane who work with their intellects. This is unfortunate but this is a fact: that more psychoanalysts go mad than in any other profession. Why? – too much thinking. It is very difficult to manage so many contradictory thoughts together. In managing them, your whole being becomes unmanaged, becomes a chaos.

~~~~

OSHO