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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
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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
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