The Tibetan book of the Dead, translated With commentary by Francesca Fremantle and Chogyam Trungpa. Random House Group Limited, The Tibetan Book. Nov 4, Unlocking the Secrets of the Tibetan Book of the Dead. In this book, `The Essential Tibetan Buddhism,' Thurman does a thorough job at laying. Mar 25, In this book, `The Essential Tibetan Buddhism,' Thurman does a thorough job at laying his translation of the Tibetan Book of the Dead is. The advice is short and to the point. I do not think it is the best book to introduce the bardo teachings of Tibetan Buddhism. It is by the action of God that all things come into being. This book is fascinating. The Long And Winding Road. Ein paar Übungsrunden sollten genügen, denn faktisch ist Book of Dead nicht nur aufregend und rentabel, sondern auch sehr einfach zu bedienen. All too well did we trace the sinister lineaments described by the old Arab daemonologist; lineaments, he wrote, drawn from some obscure supernatural manifestation of the souls of those who vexed and gnawed at the dead. Now I have given up The body and the world, I have a special gift. A Guide to the Tibetan Book of the Dead. We've always been terrified with each new release and we're the same now.
Your desire-body is a body of propensities, and void. Voidness cannot injure voidness; the qualityless cannot injure the qualityless. Act so as to recognize this.
Since you do not have a material body of flesh and blood, whatever may come--sounds, lights, or rays--are, all three, unable to harm you; you are incapable of dying.
It is quite sufficient for you to know that these apparitions are your own thought-forms. Recognize this to be the Bardo the intermediate state after death.
W hen the expiration hath ceased, the vital-force will have sunk into the nerve-centre of Wisdom 1 and the Knower 2 will be experiencing the Clear Light of the natural condition 3.
Then the vital force, being thrown backwards and flying downwards through the right and left nerves 4 the Intermediate State Bardo momentarily dawns.
It is very important that this Great setting-face-to-face of the Chonyid Bardo be read: About this time [the deceased] can see that the share of food is being set aside, that the body is being stripped of its garments, that the place of the sleeping-rug is being swept; 5 can hear all the weeping and wailing of his friends and relatives, and, although he can see them and can hear them calling upon him, they cannot hear him calling upon them, so he goeth away displeased.
At that time, sounds, lights, and rays-all three-are experienced. Of these three, up to yesterday, thou hadst experienced the Bardo of the moment of death.
Although the Clear Light of Reality dawned upon thee, thou wert unable to hold on, and so thou hast to wander here. Now henceforth thou art going to experience the [other] two, the Chonyid Bardo and the Sidpa Bardo.
Thou art departing from this world, but thou art not the only one; [death] cometh to all. Do not cling, in fondness and weakness, to this life.
Even though thou clingest out of weakness, thou hast not the power to remain here. Thou wilt gain nothing more than wandering in this Samsara.
Remember the Precious Trinity. Be not daunted thereby, nor terrified, nor awed. As you gradually learn to do this, even the most turbulent emotions fail to seize hold of you and dissolve, as wild waves rise and rear and sink back into the calm of the ocean.
The practitioner discovers—and this is a revolutionary insight, whose subtlety and power cannot be overestimated—that not only do violent emotions not necessarily sweep you away and drag you back into the whirlpools of your own neuroses, they can actually be used to deepen, embolden, invigorate, and strengthen the Rigpa.
The tempestuous energy becomes raw food of the awakened energy of Rigpa. The stronger and more flaming the emotion, the more Rigpa is strengthened.
If you have got to think about something— Make it the uncertainty of the hour of your death. What we need to learn is how slowly to change our culturally conditioned and passionate involvement with doubt into a free, humorous, and compassionate one.
Doubts cannot resolve themselves immediately; but if we are patient a space can be created within us, in which doubts can be carefully and objectively examined, unraveled, dissolved, and healed.
What we lack, especially in this culture, is the right undistracted and richly spacious environment of the mind, which can only be created through sustained meditation practice, and in which insights can be given the change slowly to mature and ripen.
Just let go, and drift in the awareness of the blessing. The key to finding a happy balance in modern lives is simplicity. The longer he lives, the more stupid he becomes, because his anxiety to avoid unavoidable death becomes more and more acute.
He lives for what is always out of reach! His thirst for survival in the future makes him incapable of living in the present. Knowing that I cannot escape it, I see no point in worrying about it.
I tend to think of death as being like changing your clothes when they are old and worn out, rather than as some final end.
Yet death is unpredictable: We do not know when or how it will take place. So it is only sensible to take certain precautions before it actually happens.
He experiences himself, his thoughts and feelings, as something separated from the rest—a kind of optical delusion of his consciousness.
This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest us.
When you realize the nature of mind, layers of confusion peel away. And being a buddha is not being some omnipotent spiritual superman, but becoming at last a true human being.
Neither follow thoughts nor invite them; be like the ocean looking at its own waves, or the sky gazing down on the clouds that pass through it.
One day a frog from the sea paid him a visit. You mean half as big? When the frog from the well saw the ocean, it was such a shock that his head just exploded into pieces.
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