Flat Earth, Science, and NASA, in 3 minutes

The 4 Celestial Guardian Kings

NO. DRI001 Dritarashtra (Tibetan: yul khor srung), Guardian of the Eastern Direction and King of the Gandharva - celestial musicians. In a regal appearance, white in colour, he has a broad square face with grey eyebrows, moustache and a beard. The fingers of the right hand strum the golden strings of a lute (Sanskrit: vina) having a wide green body and dark blue neck held above with the left hand. Adorned with a crown of gold studded with jewels, and earrings, tassels and ribbons, he is richly attired in brocade garments, trousers, and boots of various colour. The head is encircled by an irregular dark green areola edged with licks of red and orange flame. Dritarashtra, leader of the Gandharva heavenly musicians, is a worldly guardian worshipped as a protector. He lives on the east side of the lower slopes of mount Meru in the Heaven of the Four Great Kings.
NO. VIRD001 Virudhaka (Tibetan: pag pi kye bo), Guardian of the Southern Direction and King of the Kumbhanda. Regal in stature, blue in colour, he has a full face with black eyebrows, moustache and beard. Large bulbous eyes gaze to the side. The right hand holds at the waist a long sword with the left cradling the blade across the chest. Adorned with an ornate headdress of gold and jewels, earrings and ribbons, he is richly garbed in the brocade raiment of a king, opulent with silks and elaborate design in a variety of colours. Virudhaka, leader of the Kumbhanda, is a worldly guardian worshipped as a protector. He lives on the south side of the lower slopes of mount Meru in the Heaven of the Four Great Kings.
NO. VIRP001 Virupaksha (Tibetan: chen mi zang): Guardian of the Western Direction and King of the Nagas.With one face and large round eyes, a brown moustache and beard, the right hand holds at the waist a writhing snake entwined around the upper arm - grey in colour with a white belly. With the left hand upraised, he holds a single white pearl-like drop with a lick of yellow flame extending upward from the center. Adorned with an ornate crown of gold, jewels and a small red ribbon at each side he is richly garbed in the raiment of a king, opulent with silk brocades and elaborate designs in varieties of colour.
NO. VAI003 Vaishravana the Guardian King of the North (Tibetan: nam to se): a god of the lower heavenly realms and leader of the Yaksha beings. Royal in visage, orange in colour, he has large bulging eyes, with a moustache and beard slightly curling, the black hair is piled on the crown of the head. The right hand holds the shaft of a victory banner upraised with billowing ribbons and streamers. The left held at the side grasps a brown mongoose dispensing precious jewels from the mouth. The head is adorned with a crown of jewels and gold rings hang from the ears. Wearing the colourful garb of a royal warrior completely covered in layers of garments he is further attired in white pants and decorative boots. With the legs straight standing on a leopard skin hide, above a green foreground, the head is encircled by a dark green areola burning with orange flames and the body surrounded by dark grey smoke swirling upward into a blue sky edged with cloud.

Karma Pakshi Puja

Longchempa's final instructions

http://levekunst.com/longchenpas-final-instruction/

LONGCHENPA’S FINAL INSTRUCTION

In INSIGHTS by Erik Pema Kunsang01/26/2016Leave a Comment

Longchenpa is not only one the most prolific and brilliant philosophers in Buddhist Himalaya to appear in more than a millennium, he is also regarded as truly and completely enlightened. Many of his books describe how it is to be enlightened, seen from the inside. He could explain dharmakaya in incredible detail. This short text contains his last words, his testament, for all meditators who want to follow in his footsteps and attain the same level of realization. These words are regarded as pure gold, as he said, “Even if you were to have met me in person, I would have had no superior advice to give you.”

Mirror to Reflect the Most Essential
Longchen Rabjam’s The Final Instruction on the Ultimate Meaning

Single embodiment of compassionate power and activities,
in the infinite mandalas of all-encompassing conquerors,
glorious guru, supreme lord of a hundred families,
forever I pay homage at your feet.

Ema! Listen here, you fortunate yogis.
At present we have achieved the perfect human body of freedoms and riches. We have met the precious teachings of the greater vehicle. We now have the independence to genuinely apply the sacred dharma, so do not squander your life on pointless things. Instead, pursue the lasting goal.

The categories of teachings are endless. The entrance doors to the vehicles are innumerable. The words to be explained are extensive. Even if you succeed in memorizing millions of volumes of dharma scriptures, unless you are able to practice the essential meaning, you can never be sure that they will help you at the moment of death. And even if your education in studies and reflections is boundless, unless you succeed in being in harmony with the dharma, you will not tame your enemy, negative emotions. Even if you succeed in being the owner of a trillion worlds, unless you can curtail your plans from within with the feeling that nothing more is needed, you will never know contentment. Unless you prepare yourself with the attitude that your death could happen at any time, you cannot achieve the great aim that is surely needed at the time of death.

You must tame your own shortcomings and cultivate impartial pure perception, for a biased attitude will not let you shoulder the Mahayana teachings. Since all the sentient beings among the six classes in the three realms have without exception been your own parents, unless you make pure aspirations with ceaseless compassion and bodhichitta, you cannot open the jewel mine of altruistic actions. Unless you generate a devotion toward your kind guru exceeding even that of meeting the Buddha in person, you will not feel the warmth of blessings. Unless you genuinely receive the blessings, the seedlings of experience and realization will not sprout. Unless realization dawns from within, dry explanations and theories will not help you achieve the fruit of enlightenment.

In short, unless you mingle your mind with the dharma, it is pointless to merely sport a spiritual veneer. Keep to the bare necessities for sustaining your life and warding off the bitter cold; reflect on the fact that nothing else is really needed. Practice guru yoga and supplicate one-pointedly. Direct every spiritual practice you do to the welfare of all sentient beings, your own parents. Whatever good or evil, joy or sorrow befalls you, train in seeing it as your guru’s kindness.

Within the vastness of spontaneous self-knowing, let be freely, uncontrived and free of fabrication. Whatever thoughts arise, be sure to recognize your nature so that they all dissolve as the play of dharmata. Even though you practice in such a way that there is not even as much as a hair tip of a concrete reference point to cultivate by meditating, do not stray into ordinary deluded diffusion, even for a single moment. Instead, make sure that every aspect of your daily activities is embraced by an undistracted presence of mind. Whatever occurs and whatever you experience, strengthen your conviction that they are all insubstantial and magical illusions, so that you can experience this in the bardo as well.

In short, at all times and in every situation, make sure that whatever you do turns into the sacred dharma and dedicate every virtuous action toward enlightenment. By doing so, you will fulfill your guru’s wishes and be of service to the Buddha’s dharma; you will repay your parents’ kindness and spontaneously accomplish the benefit of yourself and others. Please keep this in your heart. Even if you were to have met me in person, I would have had no superior advice to give you, so bring it into your practice in every moment and in every situation.

n this way the primordial Buddha took on twelve forms in order to transmit the teachings in accordance with the infinite conditions and capacities of beings.

Twelve Primordial Teachers (Tonpa Chuni)
In this way the primordial Buddha took on twelve forms in order to transmit the teachings in accordance with the infinite conditions and capacities of beings.
The traditional texts assert that the promulgation of the Dzogchen teachings is not limited to the human world. For example, the tantra The All-suprasing Sound ( sGra thal ' gyur ) explains that it is found in no less then thirteen solar systems ( thal ba ) as well as our own, and describes minutely, albeit cryptically, the location of these words and the characteristics of the beings that inhabit them. Much better known, on the other hand, is the tradition that states that Garab Dorje was preceded by twelwe teachers ( ston pa bcu gnyis ), described in the texts as nirmanakkaya manifestations of the primordil Buddha Vajradhar. They lived in different times nd places, from the remote epoch when the average life span was incalculable (a kind of mythical golden age) until the appearance of Sakyamuni Buddha in our Kali Yuga. Although they probably derive from a single ancient tradition, at times the lists of teachings transmitted by the twelve teachers do not concur. Moreover, some sources contain interesting details not found in others.
Chofyal Namkhai Norbu, Adriano Clemente
The Fundamental Tantra of the Dzogchen Semde Kunjed Gyalpo.

White Tara Sadhana composed by the 5th Shamarpa

Les 4 volontes

Je fais le souhait que tous les êtres trouvent le bonheur et les causes du bonheur,
je fais le souhait que tous les êtres soient libérés de la souffrance et des causes de la souffrance,
je fais le souhait que tous les êtres trouvent la joie exempte de souffrance,
je fais le souhait que tous les êtres demeurent égaux et en paix quels que soient les événements, bons ou mauvais,
qu'ils soient libres de partialité, d'attachement et d'aversion
heart emoticon .
-*-*-*-*-*-*-*-*-*-*-*-*-
SEM CHEN TAM CHE DAY WA DANG DAY WAY GYU DANG DEN PAR GYUR CHIK
DUG NGEL DANG DUG NGEL KYI GYU DANG DREL WAR GYUR CHIK
DUG NGEL MAY PAY DAY WA TANG PA TANG MI DREL WAR GYUR CHIK
NYE RING CHAK DANG NYI TANG DREL WAY TANG NYOM CHEMPO LA NAY PAR GYUR CHIG
heart emoticon heart emoticon heart emoticon

Seven Line Supplication to Guru Rinpoche by Harry Einhorn

Dream like Deities.

Dream like Deities.

Alma Dankoff is a mixed media artist who combines her classical influence, with oils, acrylic and gem stones into soft interpretations of classical deity art.

For more about Alma and her art, please follow the link ~>http://dakiniasart.org/artists/alma-dankoff/full-gallery/

As many subscribers here will already know, ‪#‎theyoginiproject‬ with its sisters ‪#‎dakiniasart‬ and ‪#‎dharmaeye‬, is an important project for the preservation of Buddhist teachings fused with lessons of today's global culture in a safe environment for the cultivation of transmission through the feminine. More about the project here ~>http://www.buddhistdoor.net/…/moving-with-the-times-an-inte…… & here with links to if you feel you can help http://theyoginiproject.org/ _/\_ ‪#‎divinefeminine‬. ‪#‎Buddhism‬ ‪#‎dharma‬‪#‎sacred‬ ‪#‎art‬ ‪#‎TsoknyiRinpoche‬ ‪#‎AlmaDankoff‬ ‪#‎thangka‬

It is said that when Buddha attained enlightenment, all he wanted to do was to show the rest of us the nature of mind and share completely what he had realized.

It is said that when Buddha attained enlightenment, all he wanted to do was to show the rest of us the nature of mind and share completely what he had realized. But he also saw, with the great sorrow of infinite compassion, how difficult it would be for us to understand.

For even though we have the same inner nature as Buddha, we have not recognized it because it is so enclosed and wrapped up in our individual ordinary minds.

Imagine an empty vase. The space inside is exactly the same as the space outside. Only the fragile walls of the vase separate one from the other. Our buddha mind is enclosed within the walls of our ordinary mind. But when we become enlightened, it is as if the vase shatters into pieces. The space “inside” merges instantly into the space “outside.” They become one: There and then we realize that they were never separate or different; they were always the same.

via Sogyal Rinpoche   https://www.facebook.com/sogyal.rinpoche/?fref=nf

Buddha Kashyapa the Elder

#10 Buddha Kashyapa the Elder
When the average life span became five hundred years, from the world of the Thirty-three Gods, Buddha Kashyapa the Elderchose to take birth in the human world to alleviate the suffering of old age.So in the place called Vulture Peak, he gave many teachings, including the anuyoga scriptures, to seven disciples who had taken on the form of arhats. He remained there seventy-five years and then went to practice asceticism, remining in the lotus posture for seven years. At the end of his life he left no mortal remains, dissolving into a body of light. He left his testament to the brahmin Gon Sem.
~ Chogyal Namkhai Norbu, Adriano Clemente
The Fundamental Tantra of the Dzogchen Semde Kunjed Gyalpo.

Before Chatral Rinpoche passed away, a disciple asked him, "How will the rise and fall of the Dharma be like in the future?"

Chatral Sangye Dorje Rinpoche:
Those ignorant ones (learned monks and masters), who run after fame and fortune, and establish their own factions, will cause people to have aversion for Buddhism and lead to the extinction of Buddhism sooner or later.

‎Kim Ong‎ to OM MANI PADME HUNG HRI (Dedicated to Dorje Chang Drubwang K. N. Rinpoche)

January 6 at 12:18pm · 

Before Chatral Rinpoche passed away, a disciple asked him, "How will the rise and fall of the Dharma be like in the future?"

Chatral Rinpoche replied, "Support and take refuge in those spiritual masters who focus their practice in solitary retreat. Before one attains enlightenment, one should also enter into solitary retreat to focus on one's practice under his or her close guidance and mentorship. If not, it will be just like now, where everywhere is flooded with Khenpos who give empty talks. Those ignorant ones, who run after fame and fortune, and establish their own factions, will cause people to have aversion for Buddhism and lead to the extinction of Buddhism sooner or later. Hence, it is said that the authentic Dharma is not in the monasteries, it is not in the books and not in the material world, but within the mind. There is a need to awaken it through practice and to realised (actualised) it, in order to be called the continuation or preservation of the Dharma."

夏扎仁波切圆寂前，有弟子问：未来佛法兴衰会怎么样？

夏扎仁波切说：“护持和依止闭关专修的上师，在他（她）实实在在引导下，自己在未开悟之前，也要闭关与专修。不然就如现实这样，空说堪布遍满地。搞名利，建立帮派的愚从者多了起来，这些人迟早让人们对佛教生起厌离心，导致佛教灭亡。因此说，正法不在寺里，不在书里，不在世上，正法在心里。把它修出来，悟出来，才叫传承佛法。”

~ Kyabje Chatral Rinpoche, 尊者夏扎仁波切

An example of a mandala plate with 37 offerings.

An example of a mandala plate with 37 offerings. You can use this offering for the first and last offering when doing accumulations. The outer ring is the base with Mt Meru and the continents, then each ring inside corresponds to one of the mandala rings. The innermost ring is the top ornament. Watch the video of Rinpoche making mandala offerings to coincide with this picture.

jan 9 2016 Jamgon Kongtrul Rinpoche 4th

When you are on this Cable Chair you automatically think about impermanent now that's Natural and comes from within ! Hahaha 
Do I think of impermanent ? yes I do but do I think of it all the time ? no I don't ! But in reality we are fragile but I am not a pessimist smile emoticon 

I am as human as you all are so don't think I am a super human or an all knowing being ✌🏻️ 

Tashi delek and have a productive day !

Heart Sutra by Lama Khenpo Pema Choephel Rinpoche

Milarepa's "Beer Drinking Song", Buddhist Tantra Meditation instruction ...

http://buddhism-controversy-blog.com/2016/01/02/did-geshe-kelsang-gyatso-lie-when-he-claimed-that-he-didnt-receive-teachings-from-h-h-the-14th-dalai-lama/

Did Geshe Kelsang Gyatso lie when he claimed that he didn’t receive teachings from H.H. the 14th Dalai Lama?

JANUARY 2, 2016 BY TENPEL 2 COMMENTS

Geshe Kelsang Gyatso, the founder of the New Kadampa Tradition (NKT) (or “Kadampa Buddhism” / “Modern Buddhism”), makes a big fuss about Guru Yoga, using this teaching to demand utmost obedience from his followers in the name of “Guru Devotion”. While he can’t accept non-obedience or criticism against his own person he put a lot of effort into initiating and running three world wide Anti-Dalai Lama campaigns, using his ill informed or misinformed western converts to attack the Dalai Lama as a “ruthless dictator”, “21st Century Buddhist Dictator”, “destroyer of the Buddhadharma”, “false Dalai Lama”, “saffron-robed Muslim” whose nature is “very cruel and evil”. (For the whys see here.)

When Kelsang Gyatso was expelled from his monastery in 1996, the expulsion letter of his monastery college Sera Je found his behaviour against the Dalai Lama unacceptable, especially because Kelsang Gyatso received both sutra and tantra teachings from H.H. the 14th Dalai Lama when he was in Tibet. The letter claimed that Kelsang Gyatso received the fifth Dalai Lama’s Lamrim Jampel Shalung at the Norbu Linka summer palace and the Kalachakra Initiation in 1956.

Having the Dalai Lama as one of his teachers and running international character assassination campaigns in the guise of “religious freedom” against his own teacher is a grave fault according to both, Sutra and Vajrayana teachings. It is also hypocritical by Kelsang Gyatso to demand utmost and rather slavish devotion from his own followers and abusing these followers to run a defamation campaign against one of his own teachers, the Dalai Lama. It is ridiculous to threaten his own followers to “break their guru devotion” if they dare to oppose him even respectfully – threatening them with countless rebirths in the hell realms – while he himself runs disrespectful smear campaigns against one of his own teachers who is widely considered to be a great Bodhisattva.

However, Kelsang Gyatso tried to escape the consequences of his own behaviour and the arguments pointing out his misbehaviour by claiming that he has never received teachings from His Holiness the Dalai Lama (see for instance this interview).

In a new YouTube video, Geshe Tashi Tsering of the Jamyang Buddhist Centre in London says he has evidence that Kelsang Gyatso “received many teachings from His Holiness the 14th Dalai Lama, including Vajrayana teachings.” As an example Geshe Tashi Tsering mentions a teaching by His Holiness the Dalai Lama on Lama Tsongkhapa’s Nga Rim Chen Mo, The Great Exposition of the Path of Mantra. Geshe Tashi names two witnesses who are still alive, Geshe Lobsang Tenzin and Geshe Lobsang Tengye who are both of Kelsang Gyatso’s former monastery (Sera), his former college (Sera Je) and his former house (Tsangpa Khangtsen).