By Sogyal Rinpoche

"What is it i am hoping for from this booklet? To motivate a quiet revolution within the complete means we glance at health and wellbeing and deal with the loss of life, and the full method we glance at existence and deal with the living."
This acclaimed religious masterpiece is greatly considered as the most entire and authoritative displays of the Tibetan Buddhist teachings ever written. A guide for all times and dying and a powerful resource of sacred notion from the center of the Tibetan culture, The Tibetan booklet of dwelling and Dying offers a lucid and encouraging advent to the perform of meditation, to the character of brain, to karma and rebirth, to compassionate love and deal with the loss of life, and to the rigors and rewards of the religious path.
Buddhist meditation grasp and foreign instructor Sogyal Rinpoche brings jointly the traditional knowledge of Tibet with glossy study on dying and loss of life and the character of the universe. With exceptional scope, The Tibetan booklet of dwelling and Dying clarifies the majestic imaginative and prescient of existence and demise that underlies the vintage sacred textual content The Tibetan ebook of the Dead. Sogyal Rinpoche provides easy but strong practices from the center of the Tibetan culture that anybody, no matter what their faith or historical past, can do to remodel their lives, arrange for demise, and aid the dying.

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Sample text

They look up to Buddhism. But they cannot imagine that the Buddha, whom they consider the most clear and profound thinker, could have denied the existence of an Ātman or Self which they need so much. They unconsciously seek the support of the Buddha for this need for eternal existence-of course not in a petty individual self with small s, but in the big Self with a capital S. It is better to say frankly that one believes in an Ātman or or Self. Or one may even say that the Buddha was totally wrong in denying the existence of an Ātman.

It may perhaps be useful in some cases for a man to live in retirement for a time in order to improve his mind and character, as preliminary moral, spiritual and intellectual training, to be strong enough to come out later and help others. But if a man lives all his life in solitude, thinking only of his own happiness and ‘salvation’, without caring for his fellows, this surely is not in keeping with the Buddha’s teaching which is based on love, compassion, and service to others. One might now ask: If a man can follow Buddhism while living the life of an ordinary layman, why was the Sangha, the Order of monks, established by the Buddha?

But in the Buddha’s view, there is no such soul theory, and any soul-theory, whatever it may be, however subtle and sublime, is false and imaginary, creating all kinds of problems, producing in its train grief, lamentation, suffering, distress, tribulation and trouble. ’[17] Here the Buddha explicitly states that an Ātman, or Soul, or Self, is nowhere to be found in reality, and it is foolish to believe that there is such a thing. Those who seek a self in the Buddha’s teaching quote a few examples which they first translate wrongly, and then misinterpret.

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