Phowa With Extra Commentary by LC

Phowa with extra footnotes from Lama Chamba’s 2007 commentary2/15/20148:03:12 a2/p2

2.2.2.2.1.2.1 PHOWA In the second [part of the six] yogas, there are two branch practices (yogas). The first is the instruction of Pho-wa1, which is deciding the way. In the Vajra Songs of the Six Yogas [of Naropa] it is said: “Samsara has eight doors. One door (a ninth one) is the mahamudra door. Close the eight doors and open one door (the ninth one). The mind is [like] an arrow [and] the wind is [like] a bow. By pushing strongly through the Hig, the consciousness is thrown on the crown’s way. This is called the instruction of phowa. Lotsawa, can you control your mind2 in time?” To practice this there are three [sections]: (1) The individual who practices phowa (2) The actual phowa instruction (3) The reason for practicing phowa (1) The individual who practices phowa (p. 322) The best [kind of practitioner is the one who] has the ability to do transference into the dharmakaya clear light; who in this life completely realizes developing [and] completion stages; who, in particular, is able to dissolve the wind in the central channel 3, [experiences] appearance, increase, and attainment, the four empties, the four joys, [and] the final clear light; who meditates stabilized on the absolute truth and is able to arise the absolute clear light.4 Particularly, this individual is near to accomplish the actual illusory body from having completely realized the illusory body [practice] 5. At the time of death, [this practitioner] will realize the absolute truth of the clear light [of death and] will accomplish the illusory body that is inseparable from the seven-limb qualities. The great Drikungpa said: “The supreme phowa is called ‘clear light consciousness’.”6 The average [practitioner is the one who] has the ability to do transference into the illusory sambhogakaya; [who] completed the realization of the developing stage; [who] obtained the taste for the completion stage; [who], particularly, dissolved the wind into the central channel; [who] (p. 323) [experienced] the four empties, the four joys, [and] the final clear light [and] out of that is most experienced in the practice of arising as the illusory deity body. At the time of dying, they will recognize appearance, increase, and attainment, the four empties, [and] the final clear light emptiness. Out of this, they will arise as the illusory-like deity body [and] obtain the sambhogakaya. Again, [when] they have arisen as the illusory-like deity body, the subtle obscuration of the habitual tendencies of that mind-body are burned by the fire of the clear light [and] great bliss [and] they will be enlightened in the bardo.7 For this also, one has to recognize the final clear light of the four empties of sleep [and] when one is near [to go into] the dream [stage], one has to have the power to arise in the yidam body. By the experiences in the dream, one [can do] appraisal in the bardo.8

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[The practitioner of] least [capacity] has the ability to do transference into the nirmanakaya. He has (p. 324) experience with the developing stage, is able to do channel-wind [practice, and] possesses excellent experience of mahamudra, [which] is wonderful. Even if he does not possess all this, it is very important to have a stable understanding [and] experience of doing virtue9 and having experience with channel and wind [practice]. [These] individuals, even if they do not have another person doing phowa for them, have the ability to transform themselves into the nirmanakaya. 10 Even if they are not of this kind, at least they have to obtain the confident devotion in cause [and] effect, the lama, and the instructions. [These individuals] need to be able to hold the meditation objects11, [otherwise] they will not be suitable. (2) The actual phowa instruction There are two [parts]: 2.1 The root [instruction] 2.2 The branch [instruction] 2.1 The root instruction It has three branches: 2.1.1 To practice transference (phowa) 2.1.2 Forceful methods for transference (phowa) 2.1.3 Body positions for transference (phowa) 2.1.1 To practice transference There are, again, two [sections]: 2.1.1.1 Exercise 2.1.1.2 Exercise connected to action 2.1.1.1 Exercise (p. 325) When one learns phowa, it is very important to be able to hold the wind with the vase breathing. [This is for] those persons who are without sickness [and] have a suitable wind [intake]. [Thereby] one counts the breath, to breathe-in, remain, [and] breathe-out as one time. [This is called] “one loop.” 12 The best [individual can] hold [the breath for] 108 “loops.” The middling, [for] 72, [and] the last [for] 36. These kind [of people] should visualize the “root lama” 13 at the crown [of their head], pray for [a successful] phowa practice, [and] absorb [the lama] into themselves.14

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One visualizes one’s own body as the yidam deity, inside the central channel touching at the upper [end] the crown’s aperture—its end is wide open. 15 At the lower [end] are the right [and] left channels, visualized like at the time of tummo. What concerns the closing of the eight doors: It is said that at the time of dying, if the consciousness goes out through the crown’s aperture, one will be reborn in the pure buddha land 16; [however, if it goes out through the space located] (1) between the eyebrows, one will be reborn in the desire realm; (2) through the eyes, in the human [realm]; (3) through the nostrils, as a yaksha; (4) through the ears, as an evil spirit; (5) through the mouth, as a hungry ghost; (p. 326) (6) through the navel, as a desire-god; (7) through the urinary outlet, as an animal; [and] (8) through the anus, in hell.17 Except for the crown’s aperture, one should think of closing all the other apertures with two radiant black Hungs each18. During the phowa exercise, meditate also in closing the crown’s aperture with a red syllable Kyung (¯äò)19. Above, at your crown or in front of you, visualize the lama inseparable from the yidam. 20 21 What concerns the real object of phowa: 22 Think that there is a red A-stroke where the three channels meet. At the heart 23 is the mind’s essence as a radiant dark-blue Hung. First take in wind with the vase breathing. 24 Thereafter, while saying Hig strongly seven times, the A-stroke rises upwards [and] dissolves into the Hung. From there, while saying Hig strongly thirteen times, the Hung rises higher [and] opens the letter at the crown’s aperture [and] goes straight out through the crown. After [that], throw the Hung with one Hig into the heart of the yidam.25 26 (p. 327) Finally, breathe-in27 [and] press the wind under the intestine. 28 While saying [one long] Ka [which lasts as if it were said] twenty one times, think that the Hung comes back again out of the heart of the yidam [and] goes back [to our heart] through the crown’s aperture. When it has arrived at the heart, the A-stroke arises from the Hung [and when the A-stroke] has arrived at the navel, at the crown the syllable Kyung closes the crown’s aperture.29 30 Or: Think that [at the trijunction,] where the three channels meet, is the essence of the wind-mind [in the form] of [a small] yidam’s body (Vajrayogini). [While saying] Hig seven [times], pull the small yidam’s body up to the navel. From there, [while saying] Hig seven [times, pull it up] to the heart. Again, [while saying] Hig seven [times, pull it up] to the throat. Again, [while saying] Hig seven [times, the small yidam’s body] removes the syllable at the crown’s aperture, goes out straight, [enters the yidam’s body] in front of you [and] dissolves into her [heart].31 Finally, take in wind, say Ka, [and] from the yidam’s heart in front of you bring the former [small] yidam back through the crown’s aperture. [When the yidam] arrives at the trijunction, the syllable closes the crown’s aperture.32 15


(p. 328) Or: Think that at the trijunction is the A-stroke. At the heart is the essence of the mind as a blue Hung, which is surrounded by the seed syllables of the four female [buddhas]33. At the throat there is a white letter Om. [Then, while saying] Hig seven [times], pull up the A-stroke from the navel. It dissolves into the Hung. Again, [while] saying Hig seven [times], pull the Hung upward. When it meets the Om, the Om immediately dissolves into the Hung. From there, during seven Higs, the Hung goes out straight, removing the syllable at the crown’s aperture, [and] dissolves into the yidam’s body in front.34 35 Finally, one takes in wind, says Ka, and the Hung comes back from the yidam’s heart, passing through the crown’s aperture. When the Hung arrives at the throat, an Om arises from the Hung [and] is left at the throat. When the Hung has arrived at the heart, it stays at the heart36. From there an A-stroke emerges, which arrives at the navel. The syllable of the crown’s aperture blocks [the aperture again].37 If you are thinking about all these objects, whatever you (p. 329) have done, I can say (lit. see) [about them] that the first two are a little bit better. During the time of all these objects, first take in wind with the vase breathing. After [that], hold the downward-voiding wind38 strongly. While giving out the life-supporting wind,39 you should not breathe in. Out of that say Hig strongly and the wind-objectmind40, need to be thrown out into space. Finally, when it comes down [and] you say Ka, release the downward-voiding wind naturally, take in the life-supporting wind [and] press it under the navel. Further, [when] the first wind is taken in with the vase breathing, thereafter the downward-voiding wind is held strongly [and] the life-supporting wind is given out without breathing in41. [This] is also called “the giving out wind.”(?) Use [only] one breath for the Hig transference [time] and one breath for the Ka coming [time].42 During the time when the Hig is being uttered, the intestine has to be pulled upward. During the Ka coming down time, the intestine has to be pressed downward 43; this is (p. 330) very important!44 If one exercises like this, the signs of having exercised are: the body is light and heat arises; the digestion is good; heat arises at the crown—it is itching, burning, it has a swelling, pus (lit. water from/in blisters or sweat) comes out, and so forth. If these kinds of exercise signs have arisen, it is said that one [then] should exercise three times or one time per month.45 Again and again, you should always [think of the] pure buddha land to which you are interested in doing the transference.

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2.1.1.2 Exercise connected to action46 First, it is said that if you do transference before all the signs of death are completed (lit. when the signs of death are not completed), [this] is very negative, because one kills all one’s own body’s deities. One has to analyze all the signs of death. Further, it is said that three signs of death occur; one [indicating] far [death], one [indicating] close [death], and one [indicating an] utmost close [death]. What concerns the sign of far death: If the wind runs only through one side, not changing between right [and] left [nostrils] during 144 breaths,47 this is a sign of death 48(p. 331). Further, first, if one was born when the mother’s [wind at the] “time of [sexual] union”(?)49 flowed through the right [nostril, then one’s] death sign will also happen through the right nostril.50 If the wind flows only through the right nostril during one [entire] day, one will die after three years and three months. Like that, if it runs continuously [through the right nostril] for five, ten, fifteen, twenty, or twenty five days, one will die [respectively] after three years, two years, one year, six months, or three months. From twenty six to thirty one days one will die, respectively, after two months, one month, half a month, ten days, five days, three days. From there, if [the breath] runs continuously for two days through the left [nostril] and one day through both, [after that] one will die. If one was born (conceived?) while the mother’s [wind at the] “time of union” flowed through the left [side, then] the death sign will also happen through the left [side]. If [the wind] flows only through the left nostril during one [entire] day, one will die after three years [and] three months. (p. 332) If it runs continuously [through the left nostril] during three days, one will die after thirty months (two years and six months). Like that, during six, nine, twelve, fifteen, eighteen, twenty one, twenty four, twenty seven, or thirty days, one will die, respectively, after twenty seven, twenty four, twenty one, eighteen, fifteen, twelve, nine, six, or three months.51 From there, if [the breath] runs continuously for two days through the right nostril and one day through both, it is said that one will die. What concerns the sign of near death: It is said that if one has no sound in the ear [one will die after] 52 six days; if one has no taste on the tongue [after] five days; if there appear some lines in the eye (vision) which

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were not there before [after] four days; if the [tip] of the nose (nostrils) collapses and there is no smell [after] three days; if there is no liquid [in the mouth] [after] one day. What concerns the sign of utmost near death: The dissolution of the twenty rough [thoughts], the four subtle elements, the most subtle appearance, increase, attainment is the same as it will be explained [later] in the bardo [teachings]. (p. 333) For people who die suddenly, it is not sure that all these signs of death will occur. If they happen, [then] these are the sure signs of death. It is also not certain that all these death signs will fully manifest in one individual; however, if the death signs are mostly completed, death will occur.53 Furthermore, what concerns the dream signs of death: Going alone toward an unknown village; or riding on a donkey; or going without riding toward the south direction; or collecting the red flowers named Gya Kyeg 54 in the mountains; or playing and dancing again and again together with many dead beings; or giving food [and] drink to them and guiding them. 55 To see [things like these in dreams] are signs of death. All these dreams, if they happen many times, they are signs of death; if they only happen twice, they are habit. What concerns the sure signs of death: (p. 334) The great Gonpo Drikungpa said, “There are three [signs]: light, smoke, and sound.” If one presses the [closed] eyes [and] there is no light; or if there is no steam shadow above the head;56 or if we close the ears [and] there is no sound; these all mean sure death. If these [signs] do manifest but [only weakly, it is] an indication that one will become sick. If all death signs happen like this [latter], there are many possible antidotes that can be used: outer, inner, secret, and most secret.57 If death cannot be averted by [the application of] these antidotes, it is sure that one will die. [Then] offer all things to the field of merit, abandon the attachment to relatives and possessions and so on, strongly confess broken vows [and] promise [to never break them again]. Put in front of you the yidam thangka [or] statue [and] prepare the offerings. [Then] meditate on the different practices of the deity 58. Practice Guru Yoga [and] pray that you will die successfully. (p. 335) Offer tormas to the yidam and the Dharma protectors, ask for help that you will die [successfully and] that no obstacles will occur. You should abandon attachment, hatred, and so on; [abandon] bad connections, make strong prayers, think of which buddha land you would like [to go to]. Think strongly again [and] again to transfer [your consciousness] to that [pure buddha land]. From there, when the sign of utmost near death arises, regarding the real way of action: 59 Think [of doing] all what you exercised before. Do not block, [however,] the crown’s

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aperture with a syllable [this time, but let this aperture be] extremely wide, full of light (lit. open, [like an] unobstructed plain), [easy] to pass through. Visualize clearly that all the other doors are closed with syllables. Then, practice with whichever method (lit. object) you had the strongest experience previously. Do the channel [visualization], wind, syllables [and] Hig strongly. 60 Knowing the sign of possible transference: A very black darkness [appears and] one does not know how (p. 336) to bring the breath inside, it goes out straightway. 61 If it happens that the crown feels hot, painful, or itching, [then] yourself and your friend 62 should say many Higs and do the transference strongly; surely the transference becomes possible. In case the sign of possible transference does not happen, then bring back [everything], relax, and [try] doing the transference again. Immediately after the transference, shoot the yidam again, like a shooting star into the desired pure buddha land [and] dissolve it into that buddha’s heart; or dissolve it into the clear light, like before—what you practiced in the clear light instruction or illusory body, or bardo. Your friend should also help you to remember the visualization.63 It is said that if we exercise transference now, when the body is not sick [and] there is no obstacle, at the time of near death the transference is much easier. 2.1.2 Forceful method for transference If someone has no time to practice transference, he (p. 337) can do this. Or, those who exercised [previously] are also suitable to do this transference now. Further, do accumulation [of merit], purification, sending to the pure buddha land and so forth, like before. When the time of death is near, lie down on the back, hang a piece of wood or a rope or alike horizontally, at the height of an elbow, not touching the ground, under the kidneys. 64 Close (lit. bind) the downward-voiding wind.65 Close with the left leg’s heel the lower door. With the left [leg’s inner] ankle-bone or with the right [leg’s] heel, close the secret place. With the small fingers of the two hands close the mouth; with the two ring fingers, the nostrils; with the two middle fingers, the eyes; and with the two thumbs close the ears.66 Meditate on the yidam in the space in front of you. Visualize yourself in the illusory-like deity body [and do] all activities which you did before, like [the visualization of] channel, wind, seed syllables, closing the eight doors with the syllables, and so forth.

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(p. 338) [Choose] whichever [method] suits you best for transference; surely you will [be able] to transfer. 2.1.3 Body position for transference The individual who is neither able to do the practice of transference nor the forceful method for transference, can do this: When the time of death is coming, do the accumulation [of merit], purification, all activities like before. Put the body in the lion’s position, lie on the right side, put the head [pointing] to the north [and] the right hand under the right cheek. Put the left hand straight on the left thigh, the right leg is below the left above, the two ankle bones touch each other. Bend [the legs] a little. [Then] think strongly of the pure buddha land [to which] you want to do transference. If you know the method of transference yourself, do it; otherwise, let a practitioner or a friend tell the objects of transference [to you and] do the transference [as explained] before. If you also do not know this, meditate [then] on the yidam at (p. 339) your crown. Concentrate the mind one-pointedly on the [yidam’s] heart, without wandering. With one breath [intake], do twenty one strong Hig and so forth. [Then do] the transference. At the time of other’s death, [let them] do the lion’s position like before, give all the instructions (? see endnote above) [and] try to do the transference. If they do not know [this system] (lit. like this), the practitioner has to do all the objects and the transference [and] surely it will be transferred. Again, at the time of others’ death: It is said that if one touches their crown 67 and also recites the name of Medicine Buddha and the eight bodhisattvas then they will guide them to the pure buddha land.68 For animals’ deaths it is said [that if one] puts them in the [lion’s?] body position [and] recites the name of [the buddha] Gyalwa Rinchen Tsuk Tor, 69 they will be reborn in the god [realm] of the thirty three or in another higher realm. 2.2 The instruction for doing drongjug, a branch of phowa70 In the Vajra Songs of the Six Yogas [of Naropa] it is said: (p. 340) “Oneself [has to understand] the time for change. One [needs] to contact another body with completed signs. In the middle71 are seed syllable72 [and] wind-horse.73 It is connected by the wheel of the wind.74 Leave your body like an empty house. The other body is the essence of the nirmanakaya [form. This is] called the instruction of drongjug. Is your wind suitable, Lotsawa?”

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The gradual [way] to practice this, know where to get it from other instructions.75 (3) The reason for practicing phowa The individual who practiced best [can] do transference into the clear light. They will turn the clear light of death into the absolute clear light. Out of that, they will arise in the inseparable illusory-like body, obtaining the Vajradhara body [adorned] with the sevenlimb [qualities].76 The middling practitioner, although not able to do like this, will recognize the clear light [and] meditate on that. When the bardo arises, [that practitioner] will arise in the illusory-like deity body [and] there will complete all the (p. 341) paths [and] grounds [and] can take rebirth in whichever pure buddha land he wants, where he will attain enlightenment. The individual who has practiced little and is not able to do transference like this into the illusory body or clear light, will do transference [through remembering] the developing stage.77 For this, there are, again, three [levels]: best, middling, and lowest. The best one will do transference to kha-jod or rig dsin ngag chod78 pure buddha lands. There he will continue his previous practice without wasting time [and] by this become a buddha. The middle one, who is not able to do all that, will take a fortunate body with a vajrayana practitioner connection and will become enlightened after three, seven, or sixteen lives. The individual who is also not able to do this, the one of lowest [capacity], does not need to take the pain of death and the fear of the bardo and so on. He will (p. 342) obtain a body in the upper realms, connect to the perfect path, [and], step by step obtain the state of enlightenment. A very low [person] who [has done a lot of] negative actions would surely be reborn in the lower realms. Despite this, if he is connected to these instructions [and] to the higher way, he will meet the profound Dharma and reach the qualified perfect path, or, if in that moment [that individual] is not connected, by continuing to do wishing prayers he will abandon the negative mind, remembering virtuous deeds. This will become the cause for obtaining the state of enlightenment after many lifetimes. The worst individuals, who are very bad, who are not holding as important in their minds [the law of] cause [and] effect, the vajrayana, the vajra master, who are only connected to bad actions, this kind of people, if they connect to this path, by the power of this, in the next life they will be reborn in the upper realms. After that life, [however,] by the power of their bad karma, (p. 343) they will have to go to the lower realms again. If somebody says, by doing transference [through] the developing stage—only by this—a very negative [being] can get the state of enlightenment, [then] I do not agree [with this]. Sometimes, by the activity of transference, [a being] can obtain [a birth in] the upper

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realms, but one cannot purify in one moment all the karma [that] these people collected. [And] if the negative karma is not purified, enlightenment is [not going] to happen. Again, some say [that] at the dying time [some people] are not able to separate body and mind, therefore one has to do the transference [for others] so that their mind goes out. [They think that] this is enough. There is a lot of [this kind] of talk and I also saw [this idea] being practiced many times. It is said that at the time of death, within seven days, body and mind will separate. Being that the case, so [they think], if one is not doing transference, [the consciousness] is still there [and] if one is doing it, [the consciousness] is not left [inside]. If one is doing it only for this reason, then the practice of transference is hardly necessary (p. 344). Therefore, when one practices transference it is important [to remember] that one should abandon the three poisons, the non-virtuous actions, and the bad deeds, and have renunciation for what one did before, doing confession, keeping the vows, taking refuge, having good motivation, and so forth. One should put effort in accumulating [merit and] purifying [negative deeds]. [Then] one will always obtain a precious human life, be connected to the Dharma and a spiritual teacher. One will achieve enlightenment, [will be able to] help [all] sentient beings, and so on. One develops the power of the excellent wishing prayer [and] all the auspicious signs become excellent. What is drongjug necessary for? Because one is getting old [and therefore] is not able [to practice] the two benefits. [Then] one does not need to follow [again] the taking of a rebirth or to connect rebirth, death, [and] all existing things. One also does not need to learn again the qualities one acquired through learning [and] understanding in this life. It is not necessary to follow from one body to the next. It is like changing from one house to another, (p. 345). Therefore, it is thought that this is important [not to] hold on to all existing things 79 80

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1

The word Phowa means to transfer or transform and is also used in the transforming of negative emotions into virtues or wisdoms.(L.C.) 2 This refers to controlling one’s wind energies. (L.C.) 3 Dissolving the winds in the central channel means that one can really concentrate the mind in the central channel. (L.C.) 4 At least the practitioner must have the experience of example Clear Light as in the 4 Joys and Zhude practices of Tummo. (L.C.) 5 That is, one has stabilized the experience of the body being illusory. (L.C.) 6 Jigten Sumgon said that the supreme phowa is ‘Nyam Shes Lama Osel’, the inspearablility of one’s consciousness and the Lama.(L.C.) 7 They still have subtle obscurations because they did not recognize the Clear Light as completely as the best practitioners due to not having stabilized that experience in their lifetime, but they are able to immediately arise in the Illusory body and thereby bypassing the Bardo.(L.C.) 8 That is, it is similar to the bardo experience.(L.C.) 9 Lama Chamba translated this not as doing virtue but a understanding the method of the Generation and Completion stage yogas. 10 Lama Chamba translated this as saying they do not need another person to do Phowab for them. 11 Again this refers to understanding and having practiced the Generation and Completion Satge yogas. 12 Tib. khugpa chig. Here it refers to one cycle of breath or in-and-out breath. 13 Tib. lama naljor (guru yoga?). 14 One can also recite the lineage prayers of Phowa, Mahamudra or the 6 Yogas. 15 The central channel’s upper end is wide open but the crown’s aperture is blocked with a syllable, as will be explained below. 16 One will become enlightened or at least attain a Nirmanakaya or Sambhogakaya body in a Pure Realm. 17 According to the Dalai Lama, in Tsongkhapa’s commentary on the Six Yogas of Naropa it is written that if the consciousness leaves through the crown aperture there is the possibility of being reborn in a formless realm and if the consciouness leaves through the mid-eyebrow there is the possibility of being reborn in a form realm. Most importantly, “Lama Tsongkhapa explains that, although such as these explanations could be found in the scriptures, that does not mean that anyone exiting from these different points of the body takes rebirth in those specific realms of existence, but rather those who take rebirth in those specific realms of existence, their exit of consciousness from the previous body would be from those respective points of the body.” (p. 25-11) [Bks. (“The Six Yogas of Naropa” (unpublished and unedited preliminary transcription from Dalai Lama’s lecture in Dharamsala, March 22-26 1990)] 18 The 2 Hungs are not completely black, but dark blue and situated side by side. 19 The Kyung syllable (¯äò)is slightly brown in color. 20 The lama is to be visualized in the form of Vajrayogini. 21 All syllables on the apertures are visualized standing upright. 22 Sitting in the seven-point Verochana position,… 23 That is, the heart chakra.(L.C.) 24 Close the lower doors first and take in the breath and do the vase breathing with the turning of the abdomen.(L.C.) 25 There is a dark blue Hung at the heart chakra of the yidam who is inspearable from the mind of the Lama. Think that your mind represented as the Hung in your heart chakra exits your Brahmin hole and immediately dissolves into that Hung at the heart of the yidam above your head. Do not get distracted by thinking ‘how does the Hung enter the yidam?’, ‘is there some channel?’ and so forth. View the yidam’s body as illusory and rainbow like and the Hung immediately shoots up into the heart from your crown without any obstruction.(L.C.) 26 There is no more breath left inside. Do outer breath retention for as long as it feels comfortable. 27 One time, long, strongly, deeply. 28 Lama Chamba said that one does not take in a second breath before the Ka, but that the Hic and Ka are both done with one breath. In practice this feels awkward as one usually expels all one’s air in the final thrust of the last Hic. Lama Chamba translated the next line about the intestines, as not refereeing to vase breathing again, but that during the Hic one strongly squeezes the lower doors, but during the Ka one must relax the intestine and let it hang down, but without force. 29 Then do three short mouth cooling-down tummo breaths to rest. 30 (One week, four sessions a day, about eight to ten times per session) 31 Twenty eight Higs. 32 (One week = total two weeks)

/¡ò (Lochana, the consort of Vairocana) in front, Mam 0¡ò (Mamaki, the consort of Akshobya) to your right, Pam ý¡ò (Pandara, the consort of Amitabha) in back, and Tam ·Ôò (Tara, the consort of Amogasiddhi) to your left, 33

Bam

with Hung in the center. [It should be double checked whether Bam would move into the center as Varahi to be the consort of Akshobya, and Lam move out to the front (east) to be the consort of Vairocana as seen in the crown of Akshobya.]

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It dissolves into her heart. Twenty one Higs. 36 The four seed syllables of the four female dakinis also reappear around the Hung.(L.C.) 37 (One week = total three weeks) One can try each of the 3 types of visualization to see which is easiest for you then stick with that one. If one gets the phowa signs before three weeks one should stop the practice and only do phowa one to three times a month. Some people may get signs in a few days or one week. (L.C.) 38 Skt. apana, Tib. thursel. 39 Skt. prana, Tib. srog tsol. 40 Object refers to the syllable Hung representing the mind.(L.C.) 41 The lower doors should be closed tightly before breathing in. (L.C.) 42 As previously stated in the footnotes, Lama Chamba taught that only one breath is used for both the Hic and Ka 43 Lama Chamba taught that the intestine is not pressed down, but the lower doors and breath is relaxed so the intestines naturally hang down. 44 H.E. Ayang Rinpoche teaches to do a dissolution at the end of the Phowa. After the final Kah you visualize that the retinue and all the lineage lamas that you can visualize as surrounding the yidam disoolive into the yidam and the yidam dissolves into light and then into you and you transform into Amitayus and do the sadhana of Amitayus. 45 Only once each time; this is, only twenty one Higs per time. 46 That is, doing Phowa for oneself or others at the actual time of death. 47 Lit. 12 phochen (1 pochen = 12 breaths (in and out), so 12 pochen = 144 breaths). 48 In a healthy person the breath alternates between the left and right nostrils. In the morning at a regular time one should check which nostril the air is running through. Usually it will be running 3 days in the right side, then three days in the left at that time. In the Bardo Thodol text it suggest to check one’s breath expecially on the Equinox. 49 Tib. dus-jor (dus = time; jor = union). 50 Lama Chamba taught that this was not to do with the mother’s breathing, but rather what side of the womb one was born from (or perhaps which side one was facing?). He said that it mainly has to do with the exact time of birth (or which time period one was born in and the periods are divided into 5 minute segments). This can be calculated by having one’s astrology chart done in the Tibetan system. 51 Why with the right nostril blocked for fifteen days one will die after one year, but with the left nostril blocked for fifteen days one will die after one year and six months? Should not be the same for both nostrils (probably there is mistake in the text or translation)? [Eds.] 52 Lama Champa corrected this. Ingrid’s original translation says “if one has not sound in the ear for six days” and so forth for the rest of the senses. 53 Lama Chamba’s translation was ‘for most people most of these signs will occur.’ 54 Lama Chamba says that Gya Kyeg is the name of a bitter red flower. Ingrid’s original translation says “collecting red flowers from the Gya Kyeg mountain”. Furthermore the dream signs at death are related to the movement of red and white tigle. This dream of picking red flowers is related to the time when the red tigle is moving up the central channel from the navel to the heart. Other dreams such as riding a white monkey would be related to the white tigle descending from the crown to the heart. When one dies red tigle is often seen emerging from the nostril and white tigle emerging from the lower door. Lama Chamspa mentions that ofcourse these dreams are culturally based and other cultures would have different types of dreams. 55 Lama Chamba translates this that it is the dead beings who give us food and drink and guide us. 35

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In very clear, dry environments (such as high in the mountains) one can see on the ground above the shadow of one’s head a moving shadow that looks like the shadow of steam rising up from the shadow of one’s head. [Lama Chamspa] 57 E.g., the Amitayus sadhana and other prayers as outer and inner antidotes; protecting/saving the life of other sentient beings (protecting them from being killed); and practicing generosity through actions and also through meditations such as chod. Also making tsa tsas and chanting sutras.[Lama Chamspa] Which are the secret and most secret antidotes? [Eds.] 58 That is, the Generation and Completion stage yogas.(L.C.) 59 Do the actual phowa. 60 Body position is as before. (L.C.) 61 That is, one’s consciousness actually goes out the Brahmin hole and awareness darkens like when one passes out, and it is difficult to breathe in and easier to breathe out. Ingrid’s original translation said ‘Then go outside straight away.’ This is referring to the breath easily going out, not one’s consciousness. (L.C.) 62 Lama Chamba explains that a Lama or dharma friend can do Phowa together with you reminding you of the instructions and shouting Hic together. They would do the visualization done in practice time with the Kyung blocking the crown while you, the dying person, would visualize the crown door wide open. The dying person does not bring the consciousness back down, but shoots it into the Pure Land that he or she wishes to go to and dissolves into the heart center of the yidam there and tries to go into the Clear Light and arises as the Illusory body yidam. The person doing the practice with you would bring their consiousness back down but not say Kah so as not to disturb you. H.E. Ayang Rinpoche gives very detailed descriptions of the differences between doing Phowa before death, at the time of one’s own death, and at the time of other’s death. It is highly recommended for you to attend a Phowa Course in Bodhgaya usually in late December or early January, or one given elsewhere (Europe, USA, Canada) given by him 63 Your lama or dharma friend in whom you have confidence and a good relation should remind you of the visualizations of Phowa in this text and of the instructions of Clear Light and Illusory Body and Bardo by reading the texts and doing Phowa together with you as explained above. 64 The rope or bar has to be placed horizontally and parallel to the floor, one elbow high above the level on which one is sitting. One is sitting in front of the bar or rope. Then one reclines to the back so the rope or bar will be across one’s back, like a chair back-support, below the level of the kidneys. One does not completely lie back but lies reclined, with the rope or bar as support. 65 This is, thighten the lower sphincters? [Eds.] 66 So the index fingers are not being used here. Otherwise, yoni mudra (little and ring fingers closing the mouth, middle fingers closing the nostrils, index fingers closing the eyes, and thumbs closing the ears), as in trulkhor time, can be done instead. [Lama Chamspa] 67 One should not touch the lower part of their body as it may cause the consciousness to leave through the lower doors. Also one should not die on an animal skin. (L.C.) 68 Pray to these Buddhas to help guide the deceased to the pureland and recite their names many times then do Phowa.(L.C.) 69 This is Buddha Rinchen Dorje or Tushita God Realm. Normally, buddha Amitabha is used. [Ratna Shri Lotsawa, January 2005] 70 This type of Phowa is for beings who do not wish to go into the bardo and lose all the knowledge and experience accumulated in this life. (L.C.) 71 That is, in the central channel at the heart chakra. [Ratna Shri Lotsawa, January 2005] 72 Hung, representing the mind. [Ratna Shri Lotsawa, January 2005] 73 The wind, which is the mount of the mind. [Ratna Shri Lotsawa, January 2005] 74 When the time comes, you use the wheel of wind or the vehicle of wind to come out through the crown’s aperture. [Ratna Shri Lotsawa, January 2005] Another possibility is that according to the Gelug tradition there is a chakra of wind or wheel of wind at the forehead (see Clear Light of Bliss by Geshe Kelsang Gyatso) [Eds.] 75 Drongjug did not disappear with the death of Darma Dodey, as Lama Chamspa and Drupön Kunga claim. In fact, not only Darma Dodey but also Milarepa was taught the drongjug by Marpa and the lineage continued. Jigten Sumgön received the instruction and wrote it down in his Profound Instructions. [Khenchen Könchog Gyaltshen, Jangchubling, February 2005] Also Lobsang P. Lhalungpa in his The Life of Milarepa writes, “Transfering the consciousness-stream into a recently dead man or animal is to be distinguished from transference into a chosen realm at the time of death. Marpa brought the former teaching to Tibet and handled it down to Milarepa, and to his own son, Darma Doday…” (p. 215). The oral commentary of the drongjug apparently disappeared in several lineages, but, according to Dilgo Khyentse Rinpoche, the reading transmission of this practice has continued to the present day (The Life of Marpa the Translator, p.155). In fact, lama Chamspa with Kyabgon Chetsang Rinpoche gave the reading transmission of the drongjug along with the rest of the Profound Instructions in Almora during November 2004. 76 Using phowa or clear light? 77 Ingrid’s original translation says “transference into the developing stage.” 78 These are both names of Buddhalands where the Vajrayana is practiced.(L.C.)

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Ingrid’s original translation says “[not being necessary to] hold to all the existing things (p. 345). Therefore, it is thought that this is excellent.” 80 Drongjug is a fantastic means to change bodies without forgetting all what has been learned before. This is particularly useful for someone who is nearly enlightened. Otherwise, as a tulku he or she will have to re-learn everything from scratch —Khenchen Könchog Gyaltshen, Jangchubling, Feb. 2005. For more details on drongjug as well as quotes from various books—both Buddhist and Hindu—, see doc. file entitled “Parakaya pravesha - Drongjug as of 15 April 2007.doc.”

Phowa With Extra Commentary by LC

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