The king of aspiration prayer SANSKRIT

The king of aspiration prayer

SANSKRIT

56 SAMANTABHADRACARYĀPRAṆIDHĀNAM

http://www.dsbcproject.org/canon-text/content/40/362prayer

atha khalu samantabhadro bodhisattvo mahāsattvaḥ evameva lokadhātuparaṃparānabhilāpyānabhilāpyabuddhakṣetraparamāṇurajaḥsamān kalpān kalpaprasarānabhidyotayamāno bhūyasyā mātrayā gāthābhigītena praṇidhānamakārṣīt—

yāvata keci daśaddiśi loke

sarvatriyadhvagatā narasiṃhāḥ|

tānahu vandami sarvi aśeṣān

kāyatu vāca manena prasannaḥ||1||

kṣetrarajopamakāyapramāṇaiḥ

sarvajināna karomi praṇāmam|

sarvajinābhimukhena manena

bhadracarīpraṇidhānabalena||2||

ekarajāgri rajopamabuddhā

buddhasutāna niṣaṇṇaku madhye|

evamaśeṣata dharmatadhātuṃ

sarvādhimucyami pūrṇa jinebhiḥ||3||

teṣu ca akṣayavarṇasamudrān

sarvasvarāṅgasamudrarutebhiḥ|

sarvajināna guṇān bhaṇamāna-

stān sugatān stavamī ahu sarvān||4||

puṣpavarebhi ca mālyavarebhi-

rvādyavilepanachatravarebhiḥ|

dīpavarebhi ca dhūpavarebhiḥ

pūjana teṣa jināna karomi||5||

vastravarebhi ca gandhavarebhi-

ścūrṇapuṭebhi ca merusamebhiḥ|

sarvaviśiṣṭaviyūhavarebhiḥ

pūjana teṣa jināna karomi||6||

yā ca anuttara pūja udārā

tānadhimucyami sarvajinānām|

bhadracarīadhimuktibalena

vandami pūjayamī jina sarvān||7||

yacca kṛtaṃ mayi pāpu bhaveyyā

rāgatu dveṣatu mohavaśena|

kāyatu vāca manena tathaiva

taṃ pratideśayamī ahu sarvam||8||

yacca daśaddiśi puṇya jagasya

śaikṣa aśaikṣapratyekajinānām|

buddhasutānatha sarvajinānāṃ

taṃ anumodayamī ahu sarvam||9||

ye ca daśaddiśi lokapradīpā

bodhivibuddha asaṅgataprāptāḥ|

tānahu sarvi adhyeṣami nāthāṃ

cakru anuttaru vartanatāyai||10||

ye'pi ca nirvṛti darśitukāmā-

stānabhiyācami prāñjalibhūtaḥ|

kṣetrarajopamakalpa sthihantu

sarvajagasya hitāya sukhāya||11||

vandanapūjanadeśanatāya

modanadhyeṣaṇayācanatāya|

yacca śubhaṃ mayi saṃcitu kiṃci-

dbodhayi nāmayamī ahu sarvam||12||

pūjita bhontu atītaka buddhā

ye ca ghriyanti daśaddiśi loke|

ye ca anāgata te laghu bhontu

pūrṇamanoratha bodhivibuddhāḥ||13||

yāvat keci daśaddiśi kṣetrā-

ste pariśuddha bhavantu udārāḥ|

bodhidrumendragatebhi jinebhi-

rbuddhasutebhi ca bhontu prapūrṇāḥ||14||

yāvat keci daśaddiśi sattvā-

ste sukhitāḥ sada bhontu arogāḥ|

sarvajagasya ca dharmiku artho

bhontu pradakṣiṇu ṛdhyatu āśā||15||

bodhicariṃ ca ahaṃ caramāṇo

bhavi jātismaru sarvagatīṣu|

sarvasu janmasu cyutyupapattī

pravrajito ahu nityu bhaveyyā||16||

sarvajinānanuśikṣayamāṇo

bhadracariṃ paripūrayamāṇaḥ|

śīlacariṃ vimalāṃ pariśuddhāṃ

nityamakhaṇḍamacchidra careyam||17||

devarutebhi ca nāgarutebhi-

ryakṣakumbhāṇḍamanuṣyarutebhiḥ|

yāni ca sarvarutāni jagasya

sarvaruteṣvahu deśayi dharmam||18||

ye khalu pāramitāsvabhiyukto

bodhiyi cittu ma jātu vimuhyet|

ye'pi ca pāpaka āvaraṇīyā-

steṣu parikṣayu bhotu aśeṣam||19||

karmatu kleśatu mārapathāto

lokagatīṣu vimuktu careyam|

padma yathā salilena aliptaḥ

sūrya śaśī gaganeva asaktaḥ||20||

sarvi apāyadukhāṃ praśamanto

sarvajagat sukhi sthāpayamānaḥ|

sarvajagasya hitāya careyaṃ

yāvata kṣetrapathā diśatāsu||21||

sattvacariṃ anuvartayamāno

bodhicariṃ paripurayamāṇaḥ|

bhadracariṃ ca prabhāvayamānaḥ

sarvi anāgatakalpa careyam||22||

ye ca sabhāgata mama caryāye

tebhi samāgamu nityu bhaveyyā|

kāyatu vācatu cetanato vā

ekacari praṇidhāna careyam||23||

ye'pi ca mitrā mama hitakāmā

bhadracarīya nidarśayitāraḥ|

tebhi samāgamu nityu bhaveyyā

tāṃśca ahaṃ na virāgayi jātu||24||

saṃmukha nityamahaṃ jina paśye

buddhasutebhi parīvṛtu nāthān|

teṣu ca pūja kareya udārāṃ

sarvi anāgatakalpamakhinnaḥ||25||

dhārayamāṇu jināna saddharmaṃ

bodhicariṃ paridīpayamānaḥ|

bhadracariṃ ca viśodhayamānaḥ

sarvi anāgatakalpa careyam||26||

sarvabhaveṣu ca saṃsaramāṇaḥ

puṇyatu jñānatu akṣayaprāptaḥ|

prajñaupāyasamādhivimokṣaiḥ

sarvaguṇairbhavi akṣayakośaḥ||27||

ekarajāgri rajopamakṣetrā

tatra ca kṣetri acintiya buddhān|

buddhasutāna niṣaṇṇaku madhye

paśyiya bodhicariṃ caramāṇaḥ||28||

evamaśeṣata sarvadiśāsu

bālapatheṣu triyadhvapramāṇān|

buddhasamudra tha kṣetrasamudrā-

notari cārikakalpasamudrān||29||

ekasvarāṅgasamudrarutebhiḥ

sarvajināna svarāṅgaviśuddhim|

sarvajināna yathāśayaghoṣān

buddhasarasvatimotari nityam||30||

teṣu ca akṣayaghoṣaruteṣu

sarvatriyadhvagatāna jinānām|

cakranayaṃ parivartayamāno

buddhibalena ahaṃ praviśeyam||31||

ekakṣaṇena anāgata sarvān

kalpapraveśa ahaṃ praviśeyam|

ye'pi ca kalpa triyadhvapramāṇā-

stān kṣaṇakoṭipraviṣṭa careyam||32||

ye ca triyadhvagatā narasiṃhā-

stānahu paśyiya ekakṣaṇena|

teṣu ca gocarimotari nityaṃ

māyagatena vimokṣabalena||33||

ye ca triyadhvasukṣetraviyūhā-

stānabhinirhari ekarajāgre|

evamaśeṣata sarvadiśāsu

otari kṣetraviyūha jinānām||34||

ye ca ānāgata lokapradīpā-

steṣu vibudhyana cakrapravṛttim|

nirvṛtidarśananiṣṭha praśāntiṃ

sarvi ahaṃ upasaṃkrami nāthān||35||

ṛddhibalena samantajavena

jñānabalena samantamukhena|

caryabalena samantaguṇena

maitrabalena samantagatena||36||

puṇyabalena samantaśubhena

jñānabalena asaṅgagatena|

prajñaupāyasamādhibalena

bodhibalaṃ samudānayamānaḥ||37||

karmabalaṃ pariśodhayamānaḥ

kleśabalaṃ parimardayamānaḥ|

mārabalaṃ abalaṃkaramāṇaḥ

pūrayi bhadracarībala sarvān||38||

kṣetrasamudra viśodhayamānaḥ

sattvasamudra vimocayamānaḥ|

dharmasamudra vipaśyayamāno

jñānasamudra vigāhayamānaḥ||39||

caryasamudra viśodhayamānaḥ

praṇidhisamudra prapūrayamāṇaḥ|

buddhasamudra prapūjayamānaḥ

kalpasamudra careyamakhinnaḥ||40||

ye ca triyadhvagatāna jinānāṃ

bodhicaripraṇidhānaviśeṣāḥ|

tānahu pūrayi sarvi aśeṣān

bhadracarīya vibudhyiya bodhim||41||

jyeṣṭhaku yaḥ sutu sarvajinānāṃ

yasya ca nāma samantatabhadraḥ|

tasya vidusya sabhāgacarīye

nāmayamī kuśalaṃ imu sarvam||42||

kāyatu vāca manasya viśuddhi-

ścaryaviśuddhyatha kṣetraviśuddhiḥ|

yādṛśa nāmana bhadra vidusya

tādṛśa bhotu samaṃ mama tena||43||

bhadracarīya samantaśubhāye

mañjuśiripraṇidhāna careyam|

sarvi anāgata kalpamakhinnaḥ

pūrayi tāṃ kriya sarvi aśeṣām||44||

no ca pramāṇu bhaveyya carīye

no ca pramāṇu bhaveyya guṇānām|

apramāṇa cariyāya sthihitvā

jānami sarvi vikurvitu teṣām||45||

yāvata niṣṭha nabhasya bhaveyyā

sattva aśeṣata niṣṭha tathaiva|

karmatu kleśatu yāvata niṣṭhā

tāvataniṣṭha mama praṇidhānam||46||

ye ca daśaddiśi kṣetra anantā

rathaalaṃkṛtu dadyu jinānām|

divya ca mānuṣa saukhyaviśiṣṭāṃ

kṣetrarajopama kalpa dadeyam||47||

yaśca imaṃ pariṇāmanarājaṃ

śrutva sakṛjjanayedadhimuktim|

bodhivarāmanuprārthayamāno

agru viśiṣṭa bhavedimu puṇyam||48||

varjita tena bhavanti apāyā

varjita tena bhavanti kumitrāḥ|

kṣipru sa paśyati taṃ amitābhaṃ

yasyimu bhadracaripraṇidhānam||49||

lābha sulabdha sujīvitu teṣāṃ

svāgata te imu mānuṣa janma|

yādṛśa so hi samantatabhadra-

ste'pi tathā nacireṇa bhavanti||50||

pāpaka pañca anantariyāṇi

yena ajñānavaśena kṛtāni|

so imu bhadracariṃ bhaṇamānaḥ

kṣipru parikṣayu neti aśeṣam||51||

jñānatu rūpatu lakṣaṇataśca

varṇatu gotratu bhotirupetaḥ|

tīrthikamāragaṇebhiraghṛṣyaḥ

pūjitu bhoti sa sarvatriloke||52||

kṣipru sa gacchati bodhidrumendraṃ

gatva niṣīdati sattvahitāya|

budhyati bodhi pravartayi cakraṃ

dharṣati māru sasainyaku sarvam||53||

yo imu bhadracaripraṇidhānaṃ

dhārayi vācayi deśayito vā|

buddha vijānati yo'tra vipāko

bodhi viśiṣṭa ma kāṅkṣa janetha||54||

mañjuśirī yatha jānati śūraḥ

so ca samantatabhadra tathaiva|

teṣu ahaṃ anuśikṣayamāṇo

nāmayamī kuśalaṃ imu sarvam||55||

sarvatriyadhvagatebhi jinebhi-

ryā pariṇāmana varṇita agrā|

tāya ahaṃ kuśalaṃ imu sarvaṃ

nāmayamī varabhadracarīye||56||

kālakriyāṃ ca ahaṃ karamāṇo

āvaraṇān vinivartiya sarvān|

saṃmukha paśyiya taṃ amitābhaṃ

taṃ ca sukhāvatikṣetra vrajeyam||57||

tatra gatasya imi praṇidhānā

āmukhi sarvi bhaveyyu samagrā|

tāṃśca ahaṃ paripūrya aśeṣān

sattvahitaṃ kari yāvata loke||58||

tahi jinamaṇḍali śobhani ramye

padmavare rucire upapannaḥ|

vyākaraṇaṃ ahu tatra labheyyā

saṃmukhato abhitābhajinasya||59||

vyākaraṇaṃ pratilabhya ta tasmin

nirmitakoṭiśatebhiranekaiḥ|

sattvahitāni bahūnyahu kuryāṃ

dikṣu daśasvapi buddhibalena||60||

bhadracaripraṇidhāna paṭhitvā

yatkuśalaṃ mayi saṃcitu kiṃcit|

ekakṣaṇena samṛdhyatu sarvaṃ

tena jagasya śubhaṃ praṇidhānam||61||

bhadracariṃ pariṇāmya yadāptaṃ

puṇyamanantamatīva viśiṣṭam|

tena jagadvyasanaughanimagnaṃ

yātvamitābhapuriṃ varameva||62||

star of David vajrayogini mandala

THE CAUSES OF DELUSIONS (292)

ನಿಮ್ಮ ಕೈಯಲ್ಲಿ ವಿಮೋಚನೆ ~~ ಪಬೊಂಗ್ಕಾ ರಿಂಪೋಚೆ

 ಭ್ರಮೆಯ ಕಾರಣಗಳು (292)

 ಮೊದಲ ಕಾರಣ: ಅವರ ಅಡಿಪಾಯ (293)

 ಎರಡನೆಯ ಕಾರಣ: ಅವರ ಗಮನ ಅಥವಾ ವಸ್ತು (294)

 ಮೂರನೇ ಕಾರಣ: ಸಮಾಜ (295)

 ನಾಲ್ಕನೇ ಕಾರಣ: ಚರ್ಚೆಗಳು (296)

 ಐದನೇ ಕಾರಣ: ಪರಿಚಿತತೆ (297)

 ಆರನೇ ಕಾರಣ: ಅವಾಸ್ತವಿಕ ಚಿಂತನೆ (298)

Liberation in Palm of your Hand ~~ Pabongka Rinpoche

THE CAUSES OF DELUSIONS (292)

The first cause: their foundation (293)

The second cause: their focus or object (294)

THE THIRD CAUSE: SOCIETY (295)

THE FOURTH CAUSE: DISCUSSIONS (296)

The fifth cause: familiarity (297)

THE SIXTH CAUSE: UNREALISTIC THINKING (298)

अपने हाथ की हथेली में मुक्ति ~~ पबोंगका रिनपोछे

 भ्रम के कारण (292)

 पहला कारण: उनकी नींव (293)

 दूसरा कारण: उनका ध्यान या वस्तु (294)

 तीसरा कारण: समाज (295)

 चौथा कारण: चर्चा (296)

 पाँचवाँ कारण: परिचित होना (297)

 छठा कारण: अवास्तविक सोच (298)

https://youtu.be/RxtQY-6qLAw

Lamrim 35

HH The great 14th Dalai Lama

 ಈ ಜೀವನದಲ್ಲಿ ನಮ್ಮ ಮುಖ್ಯ ಉದ್ದೇಶ ಇತರರಿಗೆ ಸಹಾಯ ಮಾಡುವುದು.  ಮತ್ತು ನೀವು ಅವರಿಗೆ ಸಹಾಯ ಮಾಡಲು ಸಾಧ್ಯವಾಗದಿದ್ದರೆ, ಕನಿಷ್ಠ ಅವರನ್ನು ನೋಯಿಸಬೇಡಿ.

 HH ಮಹಾನ್ 14 ನೇ ದಲೈ ಲಾಮಾ

 इस जीवन में हमारा मुख्य उद्देश्य दूसरों की मदद करना है।  और अगर आप उनकी मदद नहीं कर सकते तो कम से कम उन्हें ठेस न पहुंचाएं।

 एचएच महान 14वें दलाई लामा

Our prime purpose in this life is to help others. And if you can't help them, at least don't hurt them.

HH The great 14th Dalai Lama

HH The Great 14th Dalai Lama

Old art Reworked on lips

 

ಸಕಾರಾತ್ಮಕ ಕ್ರಿಯೆಯನ್ನು ಕೈಗೊಳ್ಳಲು ನಾವು  ಸಕಾರಾತ್ಮಕ ದೃಷ್ಟಿಯನ್ನು ಬೆಳೆಸಿಕೊಳ್ಳಬೇಕು."

 .~~ HH ಗ್ರೇಟ್ 14 ನೇ ದಲೈ ಲಾಮಾ

 “In order to carry out a positive action we must develop a positive vision.”

.~~ HH The Great 14th Dalai Lama

"सकारात्मक कार्य करने के लिए हमें एक सकारात्मक दृष्टि विकसित करनी चाहिए।"

 .~~ एचएच महान 14वें दलाई लामा

"

FIVE IMPURITIES

In modern times government is skilled producing nuclear weapons for waging war and harming each other but government lacks skill to create peace and happiness... world at large is busily laying foundations for conflict and suffering... ~~ Ogyen Drodul Yeshi Dorjee

five impurities ［五濁］ ( go-joku): Also, five defilements. Impurity of the age, of desire, of living beings, of thought (or view), and of life span. The “Expedient Means” (second) chapter of the Lotus Sutra says, “The Buddhas appear in evil worlds of five impurities. . . . In this evil world of the five impurities those who merely delight in and are attached to the desires, living beings such as this in the end will never seek the Buddha way.” (1) Impurity of the age includes repeated disruptions of the social or natural environment. (2) Impurity of desire is the tendency to be ruled by the five delusive inclinations, i.e., greed, anger, foolishness, arrogance, and doubt. (3) Impurity of living beings is the physical and spiritual decline of human beings. (4) Impurity of thought, or impurity of view, is the prevalence of wrong views such as the five false views. (5) Impurity of life span is the shortening of the life spans of living beings. According to The Words and Phrases of the Lotus Sutra, the most fundamental of these five are the impurities of thought and desire, which result in the impurity of living beings and the impurity of life span. These in turn give rise to the impurity of the age.

Dhayani Buddha Akshobya

HAPPY NEW YEAR 2022...

 Dharani of Akshobya

NAMO RATNA TRAYĀYA OṂ KAṂKANI KAṂKANI ROCHANI ROCHANI TROṬANI TROṬANI TRĀSANI TRĀSANI PRATIHANA PRATIHANA SARVA KARMA PARAMPARĀṆI ME SVĀHĀ

The Dharani that Thoroughly Purifies Karmic Obscurations is a Sutra that contains the dharani mantra of Akshobya and says that by reciting the mantra with compassion one is able to purify many aeons of negative karma and liberate oneself and others.

Happy new year 2022...

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

No Mind: The Flowers of Eternity ~~~ OSHO

 27 December 1988 pm in Gautam the Buddha Auditorium

BELOVED BUDDHA,

ON ONE OCCASION WHEN A MONK ASKED KYOZAN THE MEANING OF BODHIDHARMA

COMING FROM THE WEST, KYOZAN DREW A CIRCLE IN THE AIR AND PUT THE CHARACTER

FOR BUDDHA INSIDE IT. THIS LEFT THE MONK WITHOUT WORDS.

AT ANOTHER TIME, KYOZAN WAS LIVING IN SEKITEI TEMPLE IN KOSHU. A MONK CAME UP

TO HIM AND SAID, ”MASTER, DO YOU KNOW CHINESE CHARACTERS?”

”AS FAR AS BEFITS MY POSITION,” RESPONDED KYOZAN.

THE MONK THEN CIRCLED KYOZAN ONCE IN THE ANTI-CLOCKWISE DIRECTION AND

ASKED HIM, ”WHAT CHARACTER IS THIS?”

KYOZAN DREW THE CHARACTER FOR THE NUMBER TEN. THEN THE MONK WALKED

AROUND HIM IN A CLOCKWISE DIRECTION AND ASKED WHAT CHARACTER THAT WAS.

KYOZAN CHANGED THE FIGURE TEN (WHICH LOOKS LIKE A PLUS SIGN) INTO A SWASTIKA.

THE MONK THEN DREW A CIRCLE AND PRETENDED TO HOLD IT IN BOTH HIS HANDS

AND ASKED KYOZAN, ”WHAT CHARACTER IS THIS?” AT WHICH KYOZAN DREW A CIRCLE

AROUND THE SWASTIKA.

THE MONK THEN PRETENDED TO BE RUCIKA, THE LAST OF THE ONE THOUSAND

BUDDHAS OF THE PRESENT KALPA, AT WHICH KYOZAN COMMENTED, ”THAT IS RIGHT!

THAT IS WHAT ALL THE BUDDHAS HAVE KEPT – YOU ALSO, I ALSO. TAKE CARE OF IT!”

OSHO

But don't be impatient. Existence needs immense patience. The ultimate mysteries are opened only to those who have immense patience.

I am reminded...

In old Tibet it was customary, respectful, that every family should contribute to the great experiment of expanding consciousness. So the first child of each family was given to the monasteries to be trained in meditation. Perhaps no country has done such a vast experiment in consciousness.

The destruction of Tibet at the hands of communist China is one of the greatest calamities that could have happened to humanity. It is not only a question of a small country, it is a question of a great experiment that was going on for centuries in Tibet.

~~~

Osho Satyam Shivam Sundram

OSHO

The moment you desire for happiness, you have moved away from the present, you have moved away from the existential, you have already moved into the future - which is nowhere, which has not come yet. You have moved in a dream.

Now, dreams can never be fulfilling. Your desire for happiness is a dream. The dream is unreal. Through the unreal, nobody has ever been able to reach to the real. You have taken a wrong train.

The desire for happiness simply shows that you are not happy right at this moment. The desire for happiness simply shows that you are a miserable being.

Happiness is WHERE you are; wherever you are, happiness is there. It surrounds you. It is a natural phenomenon. It is just like air, just like sky. Happiness is not to be sought: it is the very stuff the universe is made of. Joy is the very stuff the universe is made of. But you have to look direct, you have to look in the immediate. If you look sideways then you miss.

You miss because of you. You miss because you have a wrong approach.

~~~~

Osho The Discipline of Transcendence Volume 3

OSHO

I want inquirers. I am not here creating obedient followers. I want rebellious seekers, not people who are incapable of saying, “No!” — because to me unless you are able to say no, your yes is meaningless. Unless you can doubt, you cannot find authentic trust. It is only through doubt, and the dark night of doubt, that you reach to a state of finding something which is indubitable. Then trust arises.

~~~~

Discourse Series: The Rebel

Chapter #3

Chapter title: Enlightenment is not a device

2 June 1987 am in Chuang Tzu Auditorium

OSHO

Language is created for day-to-day use, language is created for the mundane world. And as far as it goes, it is good. It is perfectly adequate for the marketplace, but as you start moving into deeper waters it becomes more and more inadequate–not only inadequate, it starts becoming utterly wrong.

~~~

OSHO