The-Tibetan-Book-of-Living-and-Dying

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208 THE TIBETAN BOOK OF LIVING AND DYINGto be there for you, responsive and open to you, without everjudging you, whatever your faults or shortcomings.B is the aspect of you that has been hurt, that feels misunderstoodand frustrated, bitter or angry, who might have been,for example, unjustly treated or abused as a child, or has sufferedin relationships or been wronged by society.Now, as you breathe in, imagine that A opens his or herheart completely, and warmly and compassionately acceptsand embraces all of B's suffering and negativity and pain andhurt. Moved by this, B opens his or her heart and all pain andsuffering melt away in this compassionate embrace.As you breathe out, imagine A sending out to B all his orher healing love, warmth, trust, comfort, confidence, happiness,and joy.3. Tonglcn in a Living SituationImagine vividly a situation where you have acted badly,one about which you feel guilty, and which you wince toeven think about.Then, as you breathe in, accept total responsibility for youractions in that particular situation, without in any way tryingto justify your behavior. Acknowledge exactly what you havedone wrong, and wholeheartedly ask for forgiveness. Now, asyou breathe out, send out reconciliation, forgiveness, healing,and understanding.So you breathe in blame, and breathe out the undoing ofharm; you breathe in responsibility, breathe out healing, forgiveness,and reconciliation.This exercise is particularly powerful, and it may give youthe courage to go to see the person whom you have wronged,and the strength and willingness to talk to them directly andactually ask for forgiveness from the depths of your heart.4. Tonglen for OthersImagine someone to whom you feel very close, particularlysomeone who is suffering and in pain. As you breathe in,imagine you take in all their suffering and pain with compassion,and as you breathe out, send your warmth, healing, love,joy, and happiness streaming out to them.Now, just as in the practice of loving kindness, graduallywiden the circle of your compassion to embrace first otherpeople whom you also feel very close to, then those whomyou feel indifferent about, then those you dislike or have difficultywith, then even those you feel are actively monstrous
COMPASSION: THE WISH-FULFILLING JEWEL 209and cruel. Allow your compassion to become universal, and tofold in its embrace all sentient beings, all beings, in fact, withoutany exception:Sentient beings are as limitless as the whole of space:May they each effortlessly realize the nature of their mind,And may every single being of all the six realms, who has eachbeen in one life or another my father or mother,Attain all together the ground of primordial perfection.What I have been giving in this section is a complete preliminarypractice to the main Tonglen, which, as you will see,involves a much richer process of visualization. This preliminarypractice works with your attitude of mind and heart, andprepares, opens, and inspires you. Not only does it, in its ownright, enable you to heal the environment of your mind, yourown suffering, and the pain of the past, and to begin to help,through your compassion, all sentient beings; but it also establishesand makes you intimate and familiar with the processof giving and receiving that finds its complete expression inthe main practice of Tonglen.THE MAIN TONGLEN PRACTICEIn the Tonglen practice of giving and receiving, we take on,through compassion, all the various mental and physical sufferingsof all beings: their fear, frustration, pain, anger, guilt, bitterness,doubt, and rage; and we give them, through love, all ourhappiness, and well-being, peace of mind, healing, and fulfillment.1. Before you begin this practice, sit quietly and bring yourmind home. Then, making use of any of the exercises or methodsI have described, whichever one you find really inspiresyou and works for you, meditate deeply on compassion. Summonand invoke the presence of all the buddhas, bodhisattvas,and enlightened beings, so that, through their inspiration andblessing, compassion may be born in your heart.2. Imagine in front of you, as vividly and as poignantly aspossible, someone you care for who is suffering. Try andimagine every aspect of the person's pain and distress. Then,as you feel your heart opening in compassion toward the person,imagine that all of his or her sufferings manifest togetherand gather into a great mass of hot, black, grimy smoke.
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The Tibetan Bookof Living and Dying
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ContentsDedicationForeword, by His
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Forewordby His Holiness the Dalai L
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Introduction to the Revised Edition
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INTRODUCTIONxiiiour attitudes towar
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PrefaceI WAS BORN IN TIBET, and I w
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PREFACExviinext to my master, on a
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PART ONELiving
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4 THE TIBETAN BOOK OF LIVING AND DY
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10 THE TIBETAN BOOK OF LIVING AND D
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THREEReflection and ChangeWHEN I WA
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FOURThe Nature of MindCONFINED IN T
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Padmasambhava: "Looks Like Me/' Pad
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SIXEvolution, Karma, and RebirthON
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100 THE TIBETAN BOOK OF LIVING AND
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SEVENBardos and Other RealitiesBARD
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TENThe Innermost EssenceNO ONE CAN
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SIXTEENThe GroundWE OFTEN HEAR STAT
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THE GROUND 265explain its sacred me
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THE GROUND 267so, the more our habi
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THE GROUND 269view our thoughts and
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THE GROUND 271ning joke. We'd ask h
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THE GROUND 273do this: When we star
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THE GROUND 275Then something extrao
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THE GROUND 277May all of you who re
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INTRINSIC RADIANCE 279are. Dharmata
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INTRINSIC RADIANCE 2812. Union—Th
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INTRINSIC RADIANCE 283to the experi
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INTRINSIC RADIANCE 285So the five n
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INTRINSIC RADIANCE 287At exactly th
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INTRINSIC RADIANCE 289tice, so with
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EIGHTEENThe Bardo of BecomingTHE EX
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THE BARDO OF BECOMING 293even for a
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THE BARDO OF BECOMING 295comes the
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THE BARDO OF BECOMING 297The overwh
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THE BARDO OF BECOMING 299This is th
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THE BARDO OF BECOMING 301Alas! the
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NINETEENHelping After Deathso OFTEN
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HELPING AFTER DEATH 305you love ver
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HELPING AFTER DEATH 307sponsor work
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HELPING AFTER DEATH 309Dead for the
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HELPING AFTER DEATH 311cause, avari
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HELPING AFTER DEATH 313stay in the
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HELPING AFTER DEATH 315Remember too
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HELPING AFTER DEATH 317dead person,
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HELPING AFTER DEATH 319and sparklin
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HELPING AFTER DEATH 321people have
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TWENTYThe Near-Death Experience:A S
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THE NEAR-DEATH EXPERIENCE: A STAIRC
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PART FOURConclusion
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TWENTY-TWOServants of PeaceONE OF M
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Jamyang Khyentse Chökyi Lodrö (18
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Dilgo Khyentse Rinpoche (1910-1991)
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Khandro Tsering Chödrön was the s
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QUESTIONS ABOUT DEATH 379make rules
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QUESTIONS ABOUT DEATH 381ALLOWING D
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QUESTIONS ABOUT DEATH 383According
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APPENDIX THREETwo StoriesMY STUDENT
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TWO STORIES 387She tried to do as m
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TWO STORIES 389them a part of his l
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TWO STORIES 391You don't have to fe
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APPENDIX FOURTwo MantrasThe two mos
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TWO MANTRAS 395When the syllables V
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TWO MANTRAS 397hell realms, ascendi
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NotesPREFACE1. Rinyoche, a term of
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NOTES 4016. Portia Nelson, quoted i
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NOTES 403am) I shall not live to se
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NOTES 4058. From the Guru Yoga in J
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NOTES 407and treat all without bias
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NOTES 4093. In Kalu Rinpoche, The D
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NOTES 4114. An answer given by His
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NOTES 4133. Kalu Rinpoche, The Dhar
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Selected BibliographyTRADITIONAL TI
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SELECTED BIBLIOGRAPHY 417. Life at
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AcknowledgmentsIN THE TASK OF PRESE
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ACKNOWLEDGMENTS 421I am deeply grat
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ACKNOWLEDGMENTS 423helping the dyin
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426 INDEXBardo Tödrol Chenmo, See
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428 INDEXon merging of luminosities
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430 INDEXJowo Rinpoche, 242, 243Jud
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432 INDEXNé Dren, 310Near-death ex
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434 INDEXfinding master in, 132-34;
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436 NOTESFrancisco, 1986; First Sno
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CreditsCover design: Ross Carron De
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About the PublisherAustraliaHarperC
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