62 pages • 2 hours read
Sogyal RinpocheThe Tibetan Book of Living and Dying
Nonfiction | Book | Adult | Published in 1992A modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Part 2, Chapters 11-15Chapter Summaries & Analyses
Part 2: “Dying”
Part 2, Chapter 11 Summary: “Heart Advice on Helping the Dying”
Chapter 11 begins with the story of Emily, a woman suffering from terminal breast cancer, whose experience illustrates the detrimental effects of denying the reality of death. This story serves as a foundation for Rinpoche’s discussion of the importance of open, honest communication and emotional support for those facing their final days.
Rinpoche emphasizes the significance of creating a relaxed, trusting environment that encourages dying individuals to express their deepest fears and emotions. He highlights the necessity of listening and providing unconditional love and support, without imposing one’s own beliefs or expectations. He discusses the complexities of human emotions, advising on how to handle with equanimity feelings like anger and sadness that may arise during death. Furthermore, Rinpoche touches on the use of humor and the avoidance of taking things personally as strategies to lighten the atmosphere and foster a deeper connection.
The chapter also addresses the practical aspects of aiding the dying, including the need to resolve unfinished business and facilitate a peaceful transition. Rinpoche suggests exercises for healing past wounds and encourages the expression of love and forgiveness. He advocates for the gentle communication of the truth about one’s impending death, allowing individuals to prepare spiritually and emotionally for their departure.
Drawing on his extensive experience and the wisdom of Tibetan Buddhism, Rinpoche offers guidance on creating a sacred and peaceful environment, whether at home or in a hospital setting. He stresses the importance of respecting the dying person’s wishes, including their desire for a dignified and tranquil death.
Part 2, Chapter 12 Summary: “Compassion: The Wish-Fulfilling Jewel”
In Chapter 12, Rinpoche discusses the power of compassion in the context of caring for the dying. He explains that acknowledging our shared mortality and vulnerability can deepen one’s compassion towards all beings, fostering a heartfelt desire to alleviate suffering. This profound compassion, he argues, is not passive but actively seeks to relieve others’ pain through practical and sustained efforts.
Rinpoche introduces the practice of Tonglen (in Tibetan “giving and receiving,” 197), which involves taking on the suffering of others and offering them happiness and well-being in return. This practice weakens the self-centered ego and strengthens compassion, leading to a more profound connection with others and a deeper sense of peace and fulfillment.
Furthermore, Rinpoche outlines six methods to evoke compassion: 1. Loving kindness: unsealing the spring (199), in which one recalls a moment of love received, feeling it vividly in their heart and expanding it universally; 2. Compassion: considering yourself the same as others (200), in which one recognizes the commonality of all human experiences and desires for happiness, fostering empathy and understanding towards others’ situations and feelings; 3. Exchanging yourself for others (200), in which one imagines being in the place of someone suffering, understanding their pain deeply; 4. Using a friend to generate compassion (201), in which one visualizes a loved one in the place of someone suffering; 5. How to meditate on compassion (203), in which Rinpoche advises using daily encounters with suffering as opportunities to meditate on and expand one’s compassion; and 6. How to direct your compassion (204), in which Rinpoche advises the cultivation of a deep sense of responsibility to alleviate others’ suffering through prayers and dedications, nurturing the compassionate wish to attain enlightenment for the benefit of all beings. These practices help to break down barriers of indifference or aversion and open the heart to genuine concern for others’ well-being.
Rinpoche then describes the practice of the preliminary Tonglen, which consists in four stages: 1. Environmental Tonglen cleanses the mind through a breathing practice in which one absorbs negativity on the in-breath and sends out positivity on the out-breath. 2. Self Tonglen is practiced by splitting oneself into two aspects, one embracing the other’s suffering with compassion. 3. Tonglen in a living situation involves taking responsibility for past actions, breathing in blame, and sending out healing and forgiveness. Finally, 4. Tonglen for others expands this practice to include loved ones, acquaintances, and even adversaries, aiming to alleviate their suffering.
The main Tonglen practice starts with evoking compassion by meditating on it deeply. The practitioner next visualizes someone suffering, imagines their pain as black smoke, and breathes it in, allowing it to purify all bad karma. Breathing out, the practitioner imagines sending out the light to the sufferer, purifying their karma.
Part 2, Chapter 13 Summary: “Spiritual Help for the Dying”
In Chapter 13, Rinpoche expresses concern over the lack of spiritual care for the dying in Western culture, contrasting this with the comprehensive spiritual support available in Tibet. He advocates for the essential right of every individual to receive spiritual care at the end of life and emphasizes the importance of treating both the body and spirit with respect and dignity.
Rinpoche shares a story about a friend of his who is a medical doctor and who felt unprepared to assist a dying patient. Rinpoche suggests simple yet profound ways to offer spiritual support, such as letting the dying person talk while holding their hand, viewing them as a Buddha, and conducting one’s spiritual practices to create a sacred atmosphere.
Rinpoche then discusses the power of forgiveness and hope in alleviating the spiritual pain of the dying. Encouraging the dying to reconcile with others and themselves can transform their experience of death. He introduces the practice of phowa, or consciousness transference, as a method for preparing for death, which can be adapted to help both oneself and others facing death. The practice of phowa unfolds in stages: invoking a divine presence, visualizing one’s negative karma dissolving into light, and merging one’s consciousness or entire being with this enlightened presence.
To assist a dying person through phowa, Rinpoche advises the practitioner to visualize a spiritual presence above them, directing purifying light rays onto the person, who then dissolves into light, merging with the divine. Practicing throughout illness and at death’s moment can offer profound peace and purification, transcending religious boundaries, benefiting both practitioner and the dying.
Part 2, Chapter 14 Summary: “The Practices for Dying”
In Chapter 14, Rinpoche focuses on Buddhist teachings regarding the preparation for the moment of death, emphasizing the relinquishment of attachment, aversion, and the purification of the mind. Tibetan masters advise the dying to unite their minds with Buddha. The state of mind at the moment of death is essential for purifying one’s karma and influencing future rebirths. Rinpoche emphasizes the vulnerability of the mind at death, where habitual tendencies can easily surface, and the last thoughts or emotions have a significant impact on future states of existence.
Rinpoche advises that, in order to depart life peacefully, one should release all attachments, distributing possessions and specifying their distribution to avoid disputes among survivors. Tibetan masters exemplify this by donating their belongings purposefully. Distress among the dying can be mitigated by resolving emotional ties and maintaining calm surroundings.
Rinpoche next returns to the practice of phowa, or the transference of consciousness at death. The phowa practice involves recognizing the central channel of the body as the path, the consciousness as the traveler, and the Buddha realm as the destination. Rinpoche insists that phowa should only be performed under the guidance of a qualified master.
Rinpoche stresses the importance of creating a positive mental imprint at the moment of death. He suggests that practices such as Guru Yoga are important for merging the mind with the wisdom mind of the master or a Buddha and ensure a favorable rebirth. For practitioners who are dying, maintaining an environment filled with spiritual inspiration and support from masters or spiritual friends is crucial. Rinpoche advises dying individuals to focus on their connection with their spiritual teachers and the essence of their teachings, to rest in the nature of mind, and to approach death with a sense of trust and surrender.
Part 2, Chapter 15 Summary: “The Process of Dying”
Chapter 15 explains the Tibetan Buddhist perspective on death, detailing the gradual dissolution of the body and mind through two main phases: the outer dissolution, where senses and elements (earth, water, fire, air) gradually withdraw, and the inner dissolution, where more subtle mental states disintegrate. The chapter begins by distinguishing between two types of death: one resulting from the natural exhaustion of one’s lifespan and the other from untimely causes, which might be averted through spiritual practices aimed at extending life.
As the process of dying unfolds, Rinpoche explains, individuals first experience a withdrawal of the senses, making it difficult to interact with the surrounding environment. This is followed by the sequential dissolution of the elements, starting with the earth element, signifying a loss of physical strength and culminating with the air element, indicating difficulty breathing and the cessation of all bodily functions. Each element’s dissolution is accompanied by specific physical signs and internal experiences, gradually leading to the cessation of breathing, though subtle consciousness continues for a brief period.
The inner dissolution involves the dissolution of the subtlest mental states, related to the fundamental poisons of anger, desire, and ignorance, culminating in the dawning of the Ground Luminosity or Clear Light, the purest state of consciousness. This stage mirrors the process of conception in reverse and signifies a return to the primordial state, free from the dualistic illusions that characterize ordinary existence.
Rinpoche explains that, for practitioners, the dissolution process offers a profound opportunity for liberation, as it enables the direct realization of the nature of mind. Rinpoche also notes that the experiences of dying are varied, as they are influenced by individual karma and spiritual attainment, and he highlights the potential for liberation inherent in the recognition of the Ground Luminosity at the moment of death.
Part 2 Analysis
In Chapters 11-15, Rinpoche expands on the theme of Mourning and Assisting in Death by sharing teachings about the spiritual journey towards death. He gives specific advice on how to face death with dignity, preparation, and a heart full of compassion from the Tibetan Buddhist perspective. Three main ideas are presented in these chapters: the importance of spiritual care for the dying, the transformative power of compassion, and the detailed process of dying from a Tibetan Buddhist viewpoint.
Rinpoche insists, once more, on the lack of spiritual support in the West for the dying. The story of his medical doctor friend in Chapter 13 reflects a societal discomfort with death and a general unpreparedness for medical personnel to meet the spiritual needs of the dying:
A friend of mine, who had just graduated from a famous medical school, started work at one of the larger London hospitals. On her very first day on the ward, four or five people died. It was a terrible shock for her; nothing in her training had equipped her to deal with it at all. Isn’t this astonishing, considering she was being trained to be a doctor? One old man was lying in his bed, staring at the wall. He was alone, with no family or friends to visit him, and he was desperate for someone to talk to. She went over to him. His eyes filled with tears and his voice trembled as he asked her the last question she expected to hear: ‘Do you think God will ever forgive me for my sins?’ My friend had no idea at all how to respond; her training had left her completely unprepared for any spiritual questions (214).
Rinpoche argues for the essential right of every individual to receive spiritual care, emphasizing the necessity of addressing both the body and spirit with dignity. This care is not limited to traditional religious rites but extends to creating an environment where the dying can find meaning, reconcile with their lives, and face death without fear or bitterness. He teaches the practice of phowa, or consciousness transference, as a method to spiritually prepare for death, which offers the potential for a peaceful transition into death. Because Rinpoche considers death first and foremost a spiritual phenomenon rather than a medical phenomenon, the text suggests that doctors should undergo spiritual training rather than merely medical training, given their proximity to death.
Chapter 12 discusses compassion as a fundamental practice in Buddhism, especially in the context of caring for the dying. Rinpoche describes compassion not as a passive feeling but as an active engagement aimed at alleviating the suffering of others. The practice of Tonglen, where one takes on the suffering of others and offers them happiness, exemplifies in practical terms how, through preparation and the right spiritual steps, one can cultivate compassion and help a dying person. This practice serves to dissolve the ego and foster a profound sense of interconnectedness with all beings. Rinpoche’s teachings underscore that compassion can transform both the giver and receiver, purifying negative karma and leading towards enlightenment. Rinpoche’s discussion of compassion thus is closely linked to Rigpa and the Nature of the Mind because compassion is a way to dissolve ego and understand the true nature of the mind and the interconnectedness of all beings.
Chapters 14 and 15 outline the Tibetan Buddhist understanding of the dying process, breaking it down into the outer dissolution of senses and elements and the inner dissolution of subtle mental states. This detailed exposition reveals a long and rich tradition of awareness of the physical and spiritual transitions that occur at death. The process is described as a gradual unraveling of the body-mind complex, leading to the dawning of the Ground Luminosity or Clear Light, the purest state of consciousness. Rinpoche emphasizes the importance of spiritual preparation, which enables the dying to navigate this process with awareness and potentially achieve liberation. Rinpoche’s teachings, illustrated with multiple stories, metaphors, and impactful images, reinforce the idea that death is not an end but a transition, as well as a momentous opportunity for spiritual realization. The text thereby disrupts the Western tendency to ignore death; by using illustrative stories, images, and metaphors, it viscerally conveys details about the dying process as a way of pushing its Western audience into a meaningful engagement with the topic of death.
