Warren G & Nate Dogg - Regulate UK Radio Edits

https://www.youtube.com/watch?v=9gbQVj4MR3M&ab_channel=RHINO

Can't forget gangsters paradise Coolio you rock that song

Me and my uncle used to listen to this song all the time before he killed himself miss you bro

My 6 year old was like daddy i love this song…she listens to it almost daily..lol .. for ever classic

Can't beat the 90s

nate was so smooth and flowy

Suge regretted not signing Warren G

I'm listening Feb 2023

Who else knows all the lyrics, from listening to this song so much growing up?!

Classique universelle ❤️

Old school

2023

Facts

Got me thinking bout the old days

Stole the melody from Steely Dan

Inspired to listen to this after Axel says "regulators! Mount up" in Van Helsing (season 3, episode 5). Sad that so many people won't know this reference.

Always. Every day

What a strange censor for 'clip' and 'cold' and well 'gat' too wtf? Nigga, bitch, pussy, fuck all cool but don't say clip, cold or gat!

Edit: This has to be the like the Carson Daly TRL version.

Wog Dogg

Remember this, and show yourselves men;
Recall to mind, O transgressors.
Remember the former things of old,
For I am God, and there is no other;
I am God, and there is none like Me,
Declaring the end from the beginning,
And from ancient times things
that are not yet done,
Saying, "My counsel shall stand,
And I will do all My pleasure,'
Calling a bird of prey from the east,
The man who executes My counsel,
from a far country.
Indeed I have spoken it;
I will also bring it to pass.
I have purposed it;
I will also do it.

Christianity and Buddhism Contrasted
At the end of such a long discussion on salvation in Buddhism it is
very tempting to try to determine which religion—Buddhism or Christianity—is a “better” option for salvation. The fact that I am writing and
living as a Christian is an indication of which option I have chosen as
my own solution to life. A far more important and significant question in
the context of Christian mission should be how to build a bridge to make
salvation attractive and understandable to Buddhists. Dean Halverson in
his book The Compact Guide to World Religions (1996) has contrasted Buddhism and Christianity in order to show some of the large intellectual and
spiritual differences and, therefore, barriers that exist between both systems—in regard to God, humanity, the problem (of sin); the solution and
the means to solve this problem; and the final outcome (see Table 2). The
most striking difference is that in Buddhism human beings are “on their
own.” There is no power beyond themselves, and Nirvāna is the “end” for
Buddhists. In contrast, heaven is the beginning of something more glorious for Christians.
Buddha and Jesus
The founder of Buddhism clearly had a beginning and an end. The
Siddhharta Gautma was born as a prince into a wealthy Hindu family.
Though he achieved his “Great Enlightenment” through meditation and
became “The Enlightened One” (or the Buddha), he finally reached his
end, he is no longer alive. Unlike the Buddha, Jesus is the “The Ancient
of Days,” who has no beginning or ending, one who is the truth and does
not need further enlightenment (Col 1:15-20; John 1:9-14, 17; 17:3; 20:31;
Rom1:4; Jude 1:25; Heb 13:8; Rev 22:13). Because of his special relationship
to God (John 3:16; 6:44; 14:6, 9), reconciliation between God and man can
be achieved through him. Jesus can claim to “be the way” by which salvation and eternal life can be received (John 14:6; 5:35), whereas the Buddha
merely claimed to point to the way by which we could escape suffering

At the time a violent king named Virudaka of Kosala conquered the
Sakys clan. Prince Mahanama went to the King and sought the lives
of his people, but the King would not listen to him. He then proposed
that the King let as many prisoners escape as could run away while he
himself remained underwater in the nearby pond.
To this the King assented, thinking that the time would be very
short for him to be able to stay underwater.
The gate of the castle was opened as Mahanama dived into the water and the people rushed for safety. But Mahanama did not come up,
sacrificing his life for the lives of his people by tying his hair to the
underwater root of a willow tree. (The Teaching of Buddha 1966:254, 255,
cited in Halverson 1996:66, 67)
This simple story conveys a number of images that can illustrate to
Buddhists (from their own literature) the significance of Christ’s sacrificial
death.
All of us are enslaved—perhaps not to a wicked king but we are in
bondage to sin (John 8:34; Rom 6:6, 16). Through of the death of Mahanama
all the members of the Shakya clan were freed from bondage of the wicked
king and correspondingly, Christ died to free all of humanity from the
bondage of sin (Matt 20:28, Rom 5:18, 19). Mahanama voluntarily died
because he was motivated by love for his people, so Christ also freely gave up
His life out of love for all humanity (John 10:11-18; 13:1, 24). Salvation is not
something we can earn, but it is free for the taking. Freedom from bondage
for the Sakya clan was gained by simply running from the kingdom of the
wicked king. People can receive the gift of salvation by placing their faith
in the atoning work of Jesus Christ (Rom 3:20-24; Eph 2:8, 9) (Halverson
1996:67). Salvation does not depend on our human efforts of doing good
works (such as rituals and merit making in order to achieve “good karma”
(Amore and Ching 2002:232, 233). In fact “all our righteous acts are like
filthy rags” (Isa 64:6).
The reason that as Christians we can face the future with confidence
is the fact that Jesus, our Savior, is alive. His remains are not housed in a
grave or a temple (such as the “Temple of the Tooth” in Kandy, Sri Lanka,
where people come to “worship” the tooth of the Buddha). Christ’s tomb
is empty, whereas the Buddha and other religious founders are dead. Because Jesus is alive we have hope not only for the future but for our daily
living as well.
2

The End of Suffering (The Third Noble Truth)
Since the Buddhist concept of suffering arises from a person’s clinging
desire (Pali tanhā, Sanskrit samudaya or trishna) to that which is inevitably
impermanent, changing, and perishable, there is a need to end that craving (nirodha) and free oneself from all desire (Burton 2004:22). The Third
Noble Truth deals with the elimination or cessation of the root of dukkha,
which we have seen earlier is “thirst” (tanhā). This is achieved by eliminating all delusion, thereby reaching a liberated state of Enlightenment
(bodhi) and Nirvāna (nirvāna is the more popular Sanskrit term of the Pali
term of Nibbāna).
What is Nirvāna? Extensive descriptions and definitions have been proposed, but most of them have been more confusing than clarifying. The
reason for that is simple, according to Buddhist scholars such as Rahula
(1978:35): “Human language is too poor to express the real nature of the
Absolute Truth or Ultimate Reality.”
Nibbāna is the ultimate goal of Buddhism. It amounts to perfect happiness, the liberation from the cyclic process of dukkha. In early Buddhism
it was considered the highest goal, which every individual ought to attain sooner or later. This ultimate goal is without dispute (Vajiraāna 1971).
However, others have perceived Nibbāna differently. One interpretation
sees Nibbāna as a transcendental reality beyond any form of conceptualization or logical thinking. “It is a metaphysical reality, something absolute, eternal and uncompounded, a noumenal behind the phenomenal”
(Premasiri n.d.:3). Others have interpreted Nibbāna to mean the “extinction of life, an escape from the cycle of suffering which in the ultimate
analysis is equivalent to eternal death” (3). Because of this, many scholars
have voiced the opinion that Buddhism is an “otherworldly,” a “life-denying,” and a “salvation religion” that has nothing to do with this world
(Story 1971; Coomaraswarmy 1975:48).
To call the Buddhist ideal of Nibbāna a concept that is lacking in social
and worldly concerns is only true if by “social and worldly concerns”
one understands the involvement in acts of wickedness, greed, and folly.
Buddhism concentrates on man’s character traits, according to which a
morally good person is a person whose mind feels social concern and will
do what is right as a matter of course (Aronson 1980, especially chapter 6).
The Buddha instructed the first 60 of his disciples who had attained
Nibbāna with the following words: “Go ye forth and wander for the gain
of the many, for the welfare of the many, out of compassion for the world,
for the good, for the gain and the welfare of gods and men. Let not two of
you go the same way” (Vinaya 1:21).
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Maier: Salvation in Buddhism
Published by Digital Commons @ Andrews University, 2014

Original and Theravāda teaching indicate that a Buddhist can, for
the most part, help fellow seekers only by showing them an example of
dedication to meditation and self-denial. Mahāyāna teaching emphasizes
“compassion,” which involves aiding people in all areas of their lives,
even though such aid does not lead directly toward nirvāna. In Mahāyāna
Buddhism, salvation does not depend solely upon one’s own effort.
Good merit can be transferred from one person to others. No one can
exist by himself physically and spiritually. Mahāyānists regard the
egoistic approach to salvation as unrealistic, impossible, and unethical
(Cho 2000:81-84). They call themselves Mahāyāna because they see their
path as “larger and superior,” and they refer to Theravādan Buddhists
as Hinayana, that is the “narrow and inferior path.” Instead of seeking
Nirvāna just for oneself in order to become an arhat, the disciple of
Mahāyāna Buddhism aims to become a bodhisattva, a celestial being that
postpones his own entrance into parinirvāna (final extinction) in order to
help other humans attain it. Such a person swears not to enter Nirvāna
until he fulfills this noble mission. Here is a part of a bodhisattva’s vow:
I would rather take all this suffering on myself than to allow sentient
beings to fall into hell. I should be a hostage to those perilous places—
hells, animal realms, the nether world—as a ransom to rescue all sentient beings in states of woe and enable them to gain liberation. I vow
to protect all sentient beings and never abandon them. What I say is
sincerely true, without falsehood. Why? Because I have set my mind
on enlightenment in order to liberate all sentient beings; I do not seek
the unexcelled Way for my own sake. (Garland Sutra 23)
The bodhisattva beings help humans work out their liberation. Therefore, a bodhisattva (“Buddha-to-be”) rather than an arahat becomes the
ideal one seeks to achieve the religious discipline. The bodhisattva beings
help humans work out their salvation. In the process of obtaining this
goal, one realizes that all beings can benefit each other because they all
depend upon each other. Salvation depends on the help of others. A good
teacher can assist students on the path of salvation (Amore and Ching
2002:243-247; Cheng 1996:61).
Another savior concept that has been developed in all three stands of
Buddhism is the concept of the future Buddha, who at this time is living
in the Tusita (“joyful”) deva-world (Mahavamsa XXXII:72) and will return
sometime from between 500 to many millions of years after the death of
the Siddhartha Gautama or the historical Buddha. This future Buddha, or
Maitreya (“loving and kindly one”) will put salvation more easily within
the grasp of the people (Nanayakkara 2002:674, 675; Arthur 1997:43-57).
1

Salvation in Buddhism
Hindu Roots
Adherents of Hinduism (Warrier 2005:134), Buddhism, Jainism (Salter
2005:174; Narayanan 2002:164-166, 176-177), and Sikhism (Shackle and
Mandair 2005:1-19; Oxtoby 2002:139-141) do not believe in salvation in the
sense understood by most Westerners. They do not focus on Hell or Heaven as the end of a soteriological choice, but on knowledge (King 2005:149,
153). They believe in reincarnation (Buddhism rebirth) after death. According to this belief, one’s actions or karma allow one to be reborn as a
higher or lower being. If one is evil and has a multitude of bad actions,
one is likely to be reborn as a lower being. If one has a multitude of good
actions or karma, one is likely to be reborn as a higher being, perhaps a
human with higher status or in a higher caste (Padmasiri De Silva 1998:41;
King 1999:67, 123, 124, 172, 173). In fact, “birth and death are not the predestined fate of a living being but a ‘corollary of action’ (karma), as it has
been called by some. One who acts must sooner or later reap the effect;
while experiencing an effect, one is sowing seeds anew, thus causing the
next wave of life to be high or low according to the nature of one’s preceding actions” (Takakusu 1978:37).
Eventually, however, one is able to escape from samsāra, the cycle of
death and rebirth, through the attainment of the highest spiritual state. This
state is called moksha (or mukti) in Hinduism, and often is called Nirvāna
(Nibbāna) in Buddhism. This state is not one of individual happiness but
often a merging of oneself with collective existence (Dharmasiri 1986:19,
20). Nirvāna in the sutras is never conceived of as a place (such as one might
conceive heaven), but rather it is the antinomy of samsāra, which itself is
synonymous with ignorance (avidyā, Pāli avijjā). This said, “‘the liberated
mind (citta) that no longer clings’ means Nibbāna” (Majjhima Nikaya 2-Att.
4.68; Nanamoli and Bodhi 1995). Liberation therefore, in Buddhism is seen
as an end to suffering, rebirth, and ignorance (Dhammavihari 2003:160-
166) as well as the attainment of “Happiness, Moral Perfection, Realization
and Freedom” (Lily De Silva 1987:29).
Buddhism is actually a protest or radical movement directed against
the hallowed ritualism and sacrificial religion cultivated by the Brahmins
in Hinduism (Amore and Ching 2002:201-203; Lynn De Silva 1980:11-13).
As a substitute, it offers a system of moral training and mental discipline
leading to ultimate nirvāna. Siddharta Gautama, who discovered the
means by which deliverance from suffering can be achieved, is no longer
accessible; the Buddha is neither a “Savior” in the Judeo-Christian sense
or a “deva” (god) in the Hindu-Buddhist sense, nor is he alive. However,

finally achieved the release from the cycle of rebirth (samsara) (Keown and
Prebish 2004:267; Skilton 1997:25; Armstrong 2001:187).
According to the Pali Buddhist scriptures, the Four Noble Truths (or
The Four Truths of the Noble One) were the first teachings of Gautama
Buddha after attaining enlightenment. Escape from suffering is possible
for those who accept and follow these Four Noble Truths which are traditionally summed up as follows: (1) life is basically suffering, or dissatisfaction (dukkha); (2) the origin or arising of that suffering (samudaya) lies
in craving or grasping; (3) the cessation (nirodha) of suffering is possible
through the cessation of craving; and (4) the way (magga) to cease craving and so attain escape from continual rebirth is by following Buddhist
practice, known as the Noble Eightfold Path (Nanayakkara 2000:262-264).
Theravāda Buddhism was one of the many schools that started shortly
after the death of the Buddha. It did not become popular until the third
century BCE, when the Indian emperor King Aśoka (or Ashoka) made
Theravāda Buddhism the official religion of his empire. In the same era,
King Aśoka sent missionaries, including his own son, Arahat Mahinda, to
Sri Lanka and other Southeast Asian countries. During the Muslim invasion of northern India around AD 1000, Buddhism began to die out in
India but started to flourish in other Southeast Asian countries such as
Sri Lanka, Thailand, Burma, Cambodia, and Laos (Lynn De Silva [1974]
1980:16, 17).
While Buddhism remains most popular within Asia, its various
branches are now found throughout the world. As Buddhism has spread
from its roots in India to virtually every corner of the world, it has adopted
and adapted local practices and beliefs. Various sources put the number of
Buddhists in the world at between 230 million and 500 million (Adherents
.com 2005; US Department of State 2004; Garfinkel 2005:88-109; Maps of
World 2009).
The Buddhist canon consists of a vast corpus of texts that cover
philosophical, devotional, and monastic matters. Each of the major
divisions of Buddhism has its own distinct version of what it considers
to be canonical scriptures (McDermott 1984:22-39). The Buddha did not
write down his teachings and rules of discipline. At the first council (543/2
BCE), two of Buddha’s travelling companions, Ananda and Upali, recited
the sutras (discourses on the doctrines) and vinaya (the monastic rules).
Later another disciple recited the systematic treaties. In the first century
CE, Buddhist monks in Sri Lanka wrote down the texts on palm leaves
(Nigosian 2008:179; Amore and Ching 2002:220; Lily de Silva 2007:26-39;
Warder 2000).
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Maier: Salvation in Buddhism
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"Listen to Me, O ? of Jacob,
And all the remnant of the ? of Israel,
Who have been upheld by Me from birth,
Who have been carried from the womb:
Even to your old age, I am He,
And even to gray hairs I will carry you!
I have made,and I will ?;
Even I will carry, and will deliver you.

Some new guy named Michael McDonald stole this beat

Bel bows down, Nebo stoops;
Their idols were on beasts and on the cattle. Your carriages were heavily loaded,
A burden to the weary beast.
They stoop, they bow down together;
They could not deliver the burden,
But have themselves gone into captivity.