62 pages • 2 hours read
The Tibetan Book of Living and Dying
A modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Themes
Permanence and Impermanence in Tibetan Buddhist Teachings
The theme of permanence and impermanence in Tibetan Buddhist teachings in The Tibetan Book of Living and Dying illustrates how the belief system of Tibetan Buddhism emphasizes the transient nature of life and the importance of preparing for death as a part of living a mindful and meaningful existence. At the heart of Tibetan Buddhism lies the recognition of life’s transient nature, which, Rinpoche warns, should not be seen as a fixation on death but rather as a pathway to enlightenment and liberation. Rinpoche’s work elucidates this concept by drawing upon ancient Buddhist texts, such as the Bardo Thodol (The Tibetan Book of the Dead) and integrating these teachings with contemporary insights and interpretations.
In emphasizing impermanence, Tibetan Buddhism encourages detachment from material possessions, relationships, and even one’s own body, as these are seen as temporary and ultimately illusory aspects of existence. Such detachment is not meant to foster a nihilistic outlook but rather to cultivate a deeper appreciation for the present moment and a compassionate engagement with the world. Rinpoche elaborates on this concept by advocating for a life lived with awareness and mindfulness, wherein understanding the impermanent nature of existence enhances the quality and depth of one’s life experiences.
Conversely, the notion of permanence in Tibetan Buddhism linked with the concept ultimate reality—emptiness and the timeless nature of consciousness or the mind. Rinpoche explains the Buddhist view that while all phenomenological experiences are transient, the underlying nature of the mind or consciousness is permanent and unchanging. This understanding fosters a sense of peace and liberation, as one recognizes that despite the ceaseless change of the phenomenal world, there exists a constant, unchanging essence: “Nothing has any inherent existence of its own when you really look at it, and this absence of independent existence is what we call ‘emptiness’” (37). Emptiness takes different forms throughout Rinpoche’s teachings, such as Rigpa or and Ground Luminosity. Emptiness, paradoxically, is the permanence that the spiritual seeker reaches at the end of their journey.
The interplay between permanence and impermanence also manifests in the practices related to death and dying. Rinpoche provides detailed guidance on the preparation for death as an opportunity for spiritual awakening and liberation. He presents the moment of death as a powerful opportunity for the realization of one’s true nature, which is emptiness, the permanent principle. Emptiness is the only principle that transcends the cycle of birth and rebirth.
The dualism of permanence and impermanence in Tibetan Buddhism, as presented by Rinpoche, is therefore a practical guide to enlightenment. The philosophy behind the practical aspects uncovers a moving principle (the karmic cycle or samsara) and a fixed, though empty hollow—emptiness.
Rigpa and the Nature of the Mind
Rigpa, as Rinpoche teaches it, stands at the core of Dzogchen, a practice aimed at realizing the natural, primordial state of the mind. Central to Rinpoche’s discourse is the distinction between ordinary mind, characterized by its engagement with the temporal and the dualistic aspects of existence, and the deeper, luminous state of Rigpa. The ordinary mind is entangled in the web of existence, perpetually caught in the cycle of birth, death, and rebirth, driven by karma and obscured by ignorance and emotional afflictions. In contrast, Rigpa represents the mind’s innate clarity and wisdom, untouched by the vicissitudes of conditioned existence. This state is not something to be attained or created afresh but is the mind’s true nature, always present and accessible, yet often obscured by the layers of habitual patterns and mental afflictions.
Rinpoche employs the metaphor of the sky and clouds to explain the relationship between the ordinary mind and Rigpa:
It is as if all our lives we have been flying in an airplane through dark clouds and turbulence, when suddenly the plane soars above these into the clear, boundless sky. Inspired and exhilarated by this emergence into a new dimension of freedom, we come to uncover a depth of peace, joy, and confidence in ourselves that fills us with wonder, and breeds in us gradually a certainty that there is in us “something” that nothing destroys, that nothing alters, and that cannot die. Just as clouds can obscure the sky but never tarnish its clarity, so too can the afflictions of the ordinary mind veil the luminous nature of Rigpa without altering its purity (40).
By meditating on the transient nature of all phenomena, practitioners can loosen the grip of attachment and aversion, which are considered the roots of suffering. This recognition of impermanence paves the way for a deeper understanding of the mind’s essence, as one begins to see through the illusory nature of the self and the constructed nature of reality. Rigpa, then, is realized not through intellectual understanding but through direct experience, as one’s engagement with the impermanent flows into the recognition of the mind’s unbounded nature.
Rinpoche emphasizes the practical implications of understanding Rigpa and the nature of the mind for the process of dying and the afterlife. In Tibetan Buddhism, death is not the end but a crucial juncture offering the opportunity for liberation. The Clear Light of death, encountered at the moment of passing, is a direct manifestation of Rigpa. By familiarizing oneself with this state through meditation and spiritual practice, the practitioner can recognize the Clear Light at the moment of death and achieve liberation from the cycle of samsara.
Mourning and Assisting in Death
Central to The Tibetan Book of Living and Dying is the exploration of mourning and assisting in death, themes that challenge Western taboos around death. Rinpoche’s discourse on mourning aims to transcend the conventional portrayal of grief as a solitary, personal sorrow. Instead, he frames mourning within the broader context of Buddhist teachings on impermanence and the cycle of life, death, and rebirth. Mourning, then, is an opportunity for spiritual reflection and growth. Rinpoche encourages a mindful acknowledgment of grief, suggesting that through the very act of mourning, one can cultivate a heightened sense of presence and compassion, both for oneself and for others.
Central to assisting those at the threshold of death is the practice of phowa, or the “transference of consciousness at the moment of death” (153). This ancient practice provides a method through which the dying can prepare their minds for the moment of death, ensuring a peaceful transition and a favorable rebirth. For the living, especially those assisting the dying, understanding phowa offers a way to provide meaningful support during the final moments of a loved one’s life. Through the use of such methods as phowa, Rinpoche’s teachings aim to demystify the death process.
Another practice that the assistant can perform for the dying is that of Tonglen, or “giving and receiving” (197), which Rinpoche offers as a method for transforming the suffering of others and oneself. Through Tonglen, practitioners breathe in the pain and suffering of those who are dying or grieving and then breathe out relief and peace. This practice underscores the interconnectedness of all beings and the potential to transmute suffering into compassion. It challenges the isolating nature of grief, proposing a collective embrace of suffering that fosters healing and unity.
Rinpoche’s discussion of mourning and assisting in death ultimately serves as a critique of the contemporary Western approach to death, which often seeks to deny or hide away from the realities of dying. By contrast, Rinpoche offers a vision of death that is integrated into life and in which the entire community participates. His teachings reinforce a view of assisting the dying not as a burdensome task but as a meaningful act of love. Rinpoche furthermore addresses the significance of rituals in the process of mourning and assisting in death. These rituals, which include prayers, meditations, and symbolic offerings, serve as conduits for expressing love and facilitating the release of attachment for both the dying and the grieving. They provide a structured means through which the complex emotions surrounding death can be navigated.
Unlock all 62 pages of this Study GuidePlus, gain access to 8,800+ more expert-written Study Guides.
Including features: