Live Webcast of 34th Kalachakra Empowerment. Day 7 Part 1 Ritual Prayers

Sensual passions are your first army.
Your second is called Discontent.
Your third is Hunger & Thirst.
Your fourth is called Craving.
Fifth is Sloth & Drowsiness.
Sixth is called Terror.
Your seventh is Uncertainty.
Hypocrisy & Stubbornness, your eighth.
Gains, Offerings, Fame, & Status
wrongly gained,
and whoever would praise self
& disparage others.

That, Namuci, is your army,
the Dark One's commando force.
A coward can't defeat it,
but one having defeated it gains bliss.

PADHANA SUTTA

Shantideva, 'Entering into the Conduct of a Bodhisattva'

In all directions, whatever sick ones there may be,
Suffering in body and mind,
May they all, by my positive karmic potential,
Obtain an ocean of happiness and joy.

- Shantideva, 'Entering into the Conduct of a Bodhisattva'
Translated from the Tibetan by Erick Tsiknopoulos

From A Cascading Waterfall of Nectar, by His Holiness Thinley Norbu

Bodhisattva Words
From A Cascading Waterfall of Nectar, by His Holiness Thinley Norbu:

The state of higher rebirth as a human or god is due to the ten virtues. The ten virtues are to abandon killing and protect the lives of others; to abandon stealing and be diligent in offerings and alms; to abandon sexual misconduct and maintain pure conduct; to abandon lying and speak the truth; to abandon slander and strive to bring harmony and rapport; to abandon harsh speech and speak pleasantly; to abandon gossip and be diligent in reciting mantras, prayers, virtuous speech, and so on; to abandon coveting and increase the intention to be generous; to abandon harmful thoughts and increase the intention to benefit others; and to abandon wrong view, believing in the karma of cause and result and the Three Jewels.
From The Jewel Rosary by Nagarjuna:

Abandoning the taking of lives, stealing, and sleeping with the mate of another; abstaining from lying, slander, harsh speech, and idle words; being without greed, harmful thoughts, and completely abandoning wrong view, these are the white path of the ten virtues.

Thus, as said, the ten virtues, and especially the vows of individual liberation, Bodhisattva training, and secret mantra samaya, and every possible activity one can accomplish in the direction of virtue, lead to the state beyond suffering, enlightenment.
From Entering the Path of Bodhisattvas by Shantideva:

Virtue that is intentionally accumulated will accompany you wherever you go.
That and all virtue like it will ripen as the actual object of others' respect.

Thus it is said.
Furthermore, in the path of the Great Vehicle, all phenomena are realized to be without true existence, like magic, and within that awareness, undefiled by consideration of a self, total dedication to benefiting others is the principal activity. Therefore, if it is necessary to use any of the seven nonvirtues of body and speech in order to fulfill the needs of sentient beings and benefit the teachings of Buddha, it is permitted and should be considered an action that needs to be performed without fear.
As it says in Entering the Path of the Bodhisattvas:

Whoever always sees with compassion even has permission to do that which is prohibited.

Commentary on the New Treasure of Dudjom: Pages 46-48

白玉祖寺・貝諾陽希仁波切・轉世座床大典全記錄

TULKU URGYEN RINPOCHE

TULKU URGYEN RINPOCHE

Q: Finally but not least, does Rinpoche have any special advice for the readers of Vajradhatu Sun who are primarily householders?

R: They should first of all receive the pointing-out instruction and recognize their essence. Having recognized, they should refrain from losing its continuity and then mingle that with their daily activities. There are basically four kinds of daily actions traditionally called moving, sitting, eating and lying down. We don't always only sit or only move about; we alternate between the two. In addition we eat, shit and sleep. So there actually seem to be five kinds [laughs]. But at all times, in all situations, one should try not to lose the continuity of the practice. One should try to be able to mingle the practice with daily life. As one gets more accustomed, any amount of daily life activities will only cause nondualistic awareness to develop and become the adornment of this undistracted awareness, free from being obscured or cleared.

When one is able to mingle practice with the activities of daily life, these activities will then be beneficial and devoid of any harm whatsoever. That is if one has already recognized one's essence correctly. Without the correct recognition one will get carried away by the daily activities - one will have no stability. Lacking stability is like a strand of hair in the wind bending according to how the wind blows whereas a needle will be stable no matter how small it is. Even a very thin needle cannot be bent by the wind. Once one has truly recognized one's essence one cannot be carried away by the activities of daily life, just as a needle that is stable. Dualistic mind is completely unstable, like a hair that is just ready to  move by the tiniest breeze; it falls prey to the five external sense objects. Awareness, on the other hand, when properly recognized, does never fall subject to sense objects. It is like a needle that is unmoved by the wind.

TULKU URGYEN RINPOCHE
Interview for Vajradhatu Sun, 1985
Translated by ERIK PEMA KUNSANG

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It is important to reflect calmly, again and again, that death is real and comes without warning.

"It is important to reflect calmly, again and again, that death is real and comes without warning.

Don’t be like the pigeon in the Tibetan proverb: He spends all night fussing about, making his bed, and dawn comes up before he has even had time to go to sleep."

- The Tibetan Book of Living and Dying



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