The Tibetan Book of Living and Dying

In Chapter 6, Rinpoche explores the Buddhist concepts of reincarnation, karma, and the continuity of consciousness. The chapter begins with the story of Buddha’s enlightenment, which involved recalling his many past lives. This story introduces the Buddhist belief in rebirth. Subsequently, Rinpoche discusses the widespread historical and cultural presence of reincarnation beliefs, noting their significance in various religions and philosophies across the world, including early Christianity and among influential thinkers like Henry Ford. Despite the materialistic views prevalent in modern society, Rinpoche argues in favor of the idea of life after death, arguing that the limitations of human memory are insufficient evidence against reincarnation. He uses examples of testimonies to past lives, as well as the examples of Mozart’s early musical talent, Plato’s Myth of Er in the Republic, and teachings of the Dalai Lama to back up his argument for the validity of past lives and reincarnation.

Rinpoche then explains the concept of karma, the Buddhist law of cause and effect, according to which all actions have corresponding consequences. He emphasizes the importance of intention behind actions, which is the true determinant of their outcomes. Through various stories and teachings, Rinpoche illustrates how positive actions, motivated by compassion and a good heart, lead to future happiness, while negative actions result in suffering. He argues against fatalistic interpretations of karma, presenting it instead as an opportunity for change and personal evolution.

Rinpoche explains the idea of the continuity of the mind as the basis for rebirth, with consciousness being a continuous stream that does not originate from nothing but rather from previous moments of consciousness. This perspective challenges the notion of a permanent, unchanging self, suggesting instead that what continues from life to life is the subtlest level of consciousness, shaped by karma.

Rinpoche also addresses common questions and doubts about reincarnation, offering examples of individuals who remember past lives and discussing the transformative impact of near-death experiences on people’s beliefs in life after death. He concludes with an exploration of the Tibetan tradition of recognizing reincarnated masters, or tulkus, who return life after life to guide and teach others. Rinpoche claims that his own master, Jamyang Khyentse, is such a reincarnation, which Khyentse proved when he was very young by reciting difficult a sacred text after just one reading.

Chapter 7 discusses the concept of bardos, a Tibetan term that describes the transitions or gaps between different states of existence or consciousness. Rinpoche elucidates that while the term gained popularity through the Western fascination with the The Tibetan Book of the Dead (also called the Bardo Thodol, first translated into English in 1927), its scope extends beyond the intermediary state between death and rebirth. Bardos encompass a variety of transitional phases, including life itself.

The chapter outlines the four bardos: “the natural bardo of this life” (107), “the painful bardo of dying” (108), “the luminous bardo of dharmata” (108) (in which the dharmata is the essential nature of things or “the radiance of the nature of mind” [108]), and “the karmic bardo of becoming” (108) (or the state leading to rebirth). Rinpoche emphasizes that existence is a series of transitions and life is a crucial period for spiritual preparation for death and enlightenment.

Central to the discussion is the notion that bardos are marked by uncertainty and present unique opportunities for spiritual liberation. The uncertainty of life, as exemplified by modern challenges, mirrors the instability experienced in the bardos. Rinpoche suggests that by recognizing and embracing the transitional gaps in one’s existence, it is possible to access profound spiritual insights and prepare for the ultimate transition at the moment of death.

Moreover, Rinpoche uses the analogy between sleep, dream states, and bardos to highlight the parallels in levels of consciousness and the potential for awareness and spiritual practice within each state. Rinpoche calls for focused engagement with the nature of mind and the practice of recognizing the nature of mind in daily life as preparation for navigating the bardos after death.

Chapter 8 discusses the first of four bardos—“the natural bardo of this life” (115). Rinpoche introduces a central concept of Tibetan Buddhist teachings: “the ground of the ordinary mind” (115)—a neutral state acting as a repository for karmic imprints, which manifest as life circumstances. These imprints, shaped by one’s actions and emotions, are what people come to identify with, forming the illusion of a self or ego. The ego, characterized by incessant grasping and self-centeredness, is the source of humans’ suffering and delusion, causing an endless cycle of rebirths marked by pain and dissatisfaction.

The chapter furthermore explores the notion of “karmic vision” (116), which dictates one’s perception of reality based on karma. This vision creates the illusion of separate, distinct realms of existence, though in essence, they are projections of the mind influenced by one’s karmic imprints. Buddhism identifies six realms of existence—gods, demigods, humans, animals, hungry ghosts, and hells—each resulting from a specific negative emotion. These realms, shaped by karmic vision, might exist beyond human perception, reflecting the limitations of human perception, as determined by karmic vision. The realms manifest both externally, influencing one’s life context, and internally, as latent tendencies. Rinpoche imparts that recognizing the illusory nature of these realms is crucial for understanding the fluidity and interconnectedness of all existence.

Human life is valued above all in Buddhist teachings for its potential for enlightenment. Rinpoche states that human life presents the best opportunity for spiritual growth, unlike the gods’ realms, where growth is not possible. Rinpoche urges the readers to engage in spiritual practice to realize the true nature of their mind and reality.

The process of spiritual awakening involves confronting and dismantling the ego through listening to, contemplating, and meditating on the teachings. This journey is fraught with challenges, notably the resistance of the ego and the pervasive doubt fostered by modern culture. Rinpoche advocates for upholding a “noble doubt” (128)—an attitude of self-doubt which seeks deeper understanding and truth rather than the nihilistic skepticism that undermines faith and spiritual progress.

Chapter 9 discusses the crucial role of the spiritual journey in achieving union with one’s spiritual nature. Rinpoche explains that the relationship with a master or guru is central to the spiritual journey. Such a relationship serves as the channel for the teachings and blessings of enlightenment. Rinpoche emphasizes the importance of lineage in maintaining the authenticity of teachings and the critical role of devotion on the disciple’s path. Moreover, devotion is not just blind adoration but a profound receptivity to truth, facilitated by a heartfelt connection between master and devotee. Using various examples of master-disciple relationships, Rinpoche imparts that a deep connection enables the transfer of the master’s wisdom and compassion to the disciple.

In addition, Rinpoche discusses the practice of Guru Yoga—a powerful method for invoking the presence of the master and merging one’s mind with the master’s enlightened wisdom. The master can be a living one but also any master that has ever lived. For example, Rinpoche explains that he as well as many other Tibetans connect to Padmasambhava, the founder of Tibetan Buddhism. The practice of Guru Yoga consists of four phases: invocation of the master, merging through the mantra, receiving blessings, and resting in the wisdom mind of Rigpa. Through this practice, disciples can recognize the unison of the master and the disciple and realize the pervasive presence of enlightenment within and around them.

Chapter 10 discusses the ancient practice of Dzogchen within Tibetan Buddhism. Dzogchen, or the Great Perfection, is the most direct and effective means to realize the primordial state of enlightenment. This realization stabilizes the mind during the tumultuous process of dying, offering a path to liberation.

Rinpoche traces the origins of Dzogchen to the Primordial Buddha, Samantabhadra. He counts that the practice has been a vehicle for enlightenment for countless practitioners over the centuries. A qualified master is essential in introducing the student to the nature of mind, or Rigpa, which is the core of Dzogchen practice. This direct introduction is crucial for cutting through the delusion of the ordinary mind and realizing the self-perfected state of one’s primordial nature.

Rinpoche outlines the practice of Dzogchen in terms of the “View, Meditation, and Action” (156). The view is the direct realization of the true nature of reality and mind. Transcending ordinary perception, the master directly introduces the disciple to a state of boundless clarity and compassion, where all appearances and phenomena are seen as empty, illusory, and interdependent. Meditation is the practice of maintaining an undistracted presence in the natural state of mind (Rigpa). This involves recognizing and stabilizing this awareness in everyday life through constant practice. Action is the natural extension of the view and meditation into everyday life by fostering an equilibrium whereby experiences are neither clung to nor rejected.

Advanced Dzogchen practitioners can dissolve their bodies into light at death, disappearing completely, a phenomenon known as the “rainbow body” (172), which indicates full realization and enlightenment.