ENTERING THE DEWACHEN “BLISS REALM” BHAGAVAN SECRET SPACE: Buddha Amitabha Transmission and Phowa (Transference of Consciousness) Practice teachings with 7th Khyungpo Gyaton Rinpoche (14-15 June 2025, Taiwan II)

“If you study Phowa, then at the time when death is approaching, you will know no despair. If beforehand you have become accustomed to the path of phowa, then at the time of death you will be full of cheerful confidence.” –Marpa Lotsawa

“If, when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and think of me even ten times should not be born there, may I not attain perfect enlightenment. Excluded however, are those who commit the five grave offenses and abuse the Right Dharma.” –Buddha Amitabha

For Dakini Day today (and tomorrow it is a missed day in the Tibetan Buddhist calendar so some people practice it the day before, some after), following the Je Milarepa teachings in Taichung, I then happily followed 7^th Gyalton Rinpoche to his next destination southwards to Kaohsiung, Taiwan where he was giving a weekend of teachings on Phowa Practice, and Amitabha and Medicine Buddha empowerment (14-15 June 2025).  Not only had I not visited that place before but was also eager to get more of Rinpoche’s experiential and subtle level teachings.

I have received empowerment and teachings on Phowa before, in particular from the recently passed away HE Ayang Rinpoche (see my memoriam here), when I was much younger and very new to Tibetan Buddhism, almost twenty years ago (!) in a tent in Bodh Gaya around 2006 (fresh from taking refuge vows in a private audience with the 17th Karmapa in Dharamsala!). And that experience and transmission remained with me to this day. I have also studied and listened to teachings about the Bardo, including the famous text Bardo Thodrol, and know the importance of practising dying well, as being one of the main aims of Vajrayana practice.

In the Tibetan Buddhist tradition, the Phowa practice is one of their most unique and renowned practices, Phowa literally means “transference (or ejection) of consciousness” readying people for the time of death and their subtle consciousness leaving their gross psycho-physical aggregates behind.  I also discovered that the Gyaton Tulku lineage have a particular connection to Phowa and Amitabha and that the former Gyaton Rinpoche completed 10 million  Amitabha mantras.

During Rinpoche’s teachings, a daily Phowa practice in the Treasure-Revealer, Mingyur Dorje tradition was transmitted and briefly explained, and as my own offering I have done an English translation of it (together with Tibetan and phonetics).  For more information about the daily practice, and the downloadable pdf of it see Namcho Mingyur Dorje Phowa daily practice text (English translation 2025) , and below.

This short daily practice combines praises about Amitabha composed by Mingyur Dorje when he was a young boy around 12 years old based one visions he had of Amitabha, and also brief visualisations and instructions on how to practice Phowa on a daily basis as an individual, without the need for rituals and expertise. In that respect, it is particularly ideal for a lay practitioner.

Below is my review and summary of participation in this weekend transmission. It was a small group of people, and so ideal for intimate Vajrayana teachings and transmission. Rinpoche again was able to demonstrate his mastery of the wind-channel, subtle and secret level Vajrayana path and also, his qualities of patience, compassion and calm, understated elegance which graced and managed the entire event. A small group of monks and nuns, also helped along the energy and blessings of it, with their chanting and pujas and organisation of the ritual aspects of the event.

Music? Buddha Amitabha mantra oṃ amideva hrīḥ.  For the blissful pure land Dewachen in the “hot and wet” island of Taiwan, where our deepest fantasies and wishes are fulfilled Fantasy by Earth, Wind and Fire and Fantasy Island by M People, and of course, that British classic, Imagine by John Lennon.

Written and compiled by Adele Tomlin, 20th June 2025.

 Venue: Palpung Kaohsiung

The venue for the small weekend event was in Kaohsiung, Taiwan, a southern city on the Taiwanese coast. I had never visited there before, and for Saga Dawa day I did a pilgrimage to the major Buddhist statue and temple there, Fo Guang Shan (more on that in another article!).

The venue was in the northern part of the city, again in a side street and non-descript building on the 3rd floor. There was no sign outside even (or I did not see one).  The room contained photos of the main Karma Kagyu teachers though, such as the 16th and 17th Karmapas, the 12th Tai Situpa and 12th Gyaltsab Rinpoche, and stunning statues of Guru Rinpoche, Tara and Buddhas (see photos below here):

The Amitabha empowerment and spontaneous loud laughter of the central channel/dakini stopped by an “annoyed man”

In the morning of the first day, the 7th Gyalton Rinpoche gave the Amitabha Buddha empowerment. Amitabha resides in the pure land Sukhāvatī (Tib: Dewachen, which literally means “blissful one”) and Rinpoche started with a little background on the Buddha and why it is so beneficial to be reborn in Dewachen, and why as a pure land it is very helpful and much easier to attain full awakening there.

According to the Sūtra of Limitless Life, eons ago, Amitābha was a bodhisattva monk named Dharmākara. In some versions of the sūtra, Dharmākara is described as a former king who, having come into contact with Buddhist teachings through the buddha Lokeśvararāja, renounced his throne and became a monk. For five eons (kalpas), Dharmākara contemplated all the qualities of all the pure buddhafields (realms created a Buddha existing outside of ordinary reality) throughout the cosmos. He then resolved to become a Buddha and to create the best of all pure buddha-fields possessed of many supreme qualities.

The sutra then recounts how Dharmākara made a series of bodhisattva vows (praṇidhāna), pledging that unless these vows were fulfilled, he would not attain Buddhahood. Different versions of the text list varying numbers of these vows (the most common sutra contains forty eight vows), which serves as the foundation for Pure Land doctrine. These solemn resolutions set out the type of pure land Dharmākara aspired to create, the conditions under which beings might be born into that world, and what kind of beings they would be. After many eons of bodhisattva practice, Dharmākara became Amitābha Buddha (his enlightenment having occurred ten kalpas ago). Since he now presides over the Pure Land of Sukhāvatī  in the western direction, it is understood that his vows were indeed fulfilled.

Among these “past vows”, Dharmākara ensured that all beings born in his land would never fall into lower realms, and would possess golden divine bodies with many superpowers. He also vowed that they would be firmly established on the path to Buddhahood and could enjoy profound peace, happiness and an unlimited lifespan there. Amitābha’s name would be glorified by countless Buddhas, and those who sincerely place their trust in him and wish to be reborn in his Pure Land can attain birth there.

Amitabha is also an important figure in the Phowa practice, which Rinpoche also gave instructions on after the empowerment, and is visualised above one’s head when practising the ejection of consciousness. Doing this practice when actually dying is not easy, and requires much practice and meditation to gain the stability of mind and presence (and habit) to do it when dying.

The central aspect of these vows is the ones which discuss how to attain birth in the pure land. In Pure Land Buddhism, one of the most influential passages has been the eighteenth vow, which states:

“If, when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and think of me even ten times should not be born there, may I not attain perfect enlightenment. Excluded however, are those who commit the five grave offenses and abuse the Right Dharma.”

The Buddha Amitabha empowerment

During the Buddha Amitabha empowerment,  as one of the monks came up near me to light the candles there with a bunsen burner type lighter, the sound and sight of the lighter, for some unknown reason seemed utterly hilarious, and spontaneous laughter bubbled up from my central channel that I could not suppress.

However, this was not just a giggle, it was a loud, resounding cackle, that once started could not be stopped, and  even the nun in front of me started giggling and laughing. Then a man (whom I did not know) but turned out later to be one of the main organisers of the event (just my luck ha ha) as well as the photographer (and yes, I had to ask him several times not to take photos as at previous events ha ha) who was watching it all from the front (not sure why he was up there and not sitting with everyone else but there you go…), suddenly rushed over and asked me if I had a question (mid cackle). I told him I did not, but also thought it was a good opportunity to (kindly) ask him to stop taking photos during the empowerment and meditation sessions (especially of me).

In any case, when such things are in “motion” so to speak in Vajrayana, there is no stopping them, and as soon as he left,  as the bell, damaru drum, gya-ling horns ebbed and flowed in crescendo, again spontaneously the central channel opened and head thrown back the AH flowed out.

Some people might think this is some contrived, attention-seeking thing, but believe me, this is not comfortable or easy thing to do and keep doing, with many people around you, looking or wondering what the heck you are doing. So I can assure you, no one would contrive it, unless they like being publicly embarrassed and people thinking you are “crazy” ha ha ha. The same applies to “tul-zhug” unconventional conduct. This is not an easy thing to actually do authentically because the “ego-mind” most of the time wants to be seen but in a “good way” and “fit in” and be “popular etc.

The empowerment and transmission, finished with Rinpoche giving a resounding PHET and I felt my consciousness “zip up quickly” to the top of my head and reside in Amitabha for a while. Again, confirming the mastery and expertise of Rinpoche as a “vajra master” of the channels, winds and drops and also with pure samaya and vows.

It was an undeniable and unforgettable “no holding back, no holds barred” transmission (for me at least) in  which Rinpoche transmitted the “full, yet passionate force” of his method uniting with wisdom, transporting into the Dewachen bliss realm of the Bhagavan secret lotus space.

I could not have stopped it even when I tried,  my ego, self-conscious mind did that a few times, but failed miserably ha ha ha. And so all self-consciousness had to be abandoned and the transmission and joy and connection experienced “nakedly” as it is.

The Phowa teachings from the tradition of Namcho Mingyur Dorje and daily practice text

After the Amitabha empowerment was the teaching and transmission of the Phowa text, Rinpoche went into a little (not too detailed) explanation of the Phowa tradition, and the different types of Phowa there are. I have written before about the origin of the Terma/Treasure tradition of Phowa, from Guru Padmasambhava (with a transcript by Drigung Kagyu master, Garchen Rinpoche here).

It was interesting to hear Rinpoche list the three Phowa of the three kayas, Dharmakaya, Sambhogakaya and Nirmanakaya, which I had never heard before. The highest form is known as the phowa of the Dharmakaya which is meditation on the great perfection (Dzogchen).  Rinpoche also mentioned the Phowa of transferring consciousness to another being who has died, and also forceful means Phowa, which is killing oneself. He stated that this was not encouraged to be practised at all because it carries with it the weight of suicide.

The main lineage of phowa is one of the Six Yogas of Naropa, although other transmissions also exist.  The chöd subsumes within its auspices aspects of phowa sadhana.   Nāropa’s teachings describe a second method of ’pho-ba that entails the transference of one’s consciousness to another body (’pho-ba grong-’jug). It is said that Milarepa’s query regarding these teachings forced Marpa to search for explanatory treatises on the subject among his Indian manuscripts, and, having found none, to return to India to obtain more scriptures.

The Phowa practice transmission given by Rinpoche was from the Treasure tradition of Namcho Mingyur Dorje. When Tulku Mingyur Dorje was thirteen years old, on the 7th day of the month of Saga Dawa, Fire Bird year (1657), it is said he had a vision of the deities of the maṇḍala, and Buddha Amitābha spoke the well-known supplication for re-birth in Dewachen to him directly.  These verses are still recited to this day in the Tibetan Buddhist traditions, across all lineages. Rinpoche gave a brief explanation of each line of the text, and we recited the text together for the first time with Rinpoche leading.

Namcho Mingyur Dorje’s pure vision treasure Phowa: The daily practice text

The practice that was transmitted by 7th Gyalton Rinpoche was a short daily practice, with a reasonably simple visualisation of the channel doors  and ‘senses’ being blocked so that the subtle level of consciousness that leaves the gross senses and elements, leaves the crown “door” as the only exit up into to the toes of Buddha Amitabha seated directly above our crowns. At the time of death, one would leave it there merged with Buddha Amitabha. For the practice, the subtle consciousness is brought slowly back down to rest in the heart chakra space.

It is interspersed with praise and supplications to Amitabha and Dewachen revealed by the Treasure-Revealer, Namchö Mingyur Dorje (གནམ་ཆོས་མི་འགྱུར་རྡོ་རྗེ།, 1645–1667) including a well-known supplication Aspiration to be Re-born in the Dewachen Realm recited by many daily[1].

I checked online if there were any English translations of this particular daily practice, but I could not find one. The praises were translated by Lotsawa House previously, by Adam Pearcey but there is no information as to from whom, and when he got the transmission, if any, on the text.

The short practice and visualisation part of the text has not been translated though.  So as my own offering to Rinpoche, the Buddha, Dharma, Karma Kagyu and followers, I have translated it in full (with original Tibetan, Chinese and English (with phonetics) with new translation of the Praises section. It is downloadable as a pdf file here:Namcho Mingyur Dorje Phowa daily practice text (English translation 2025) . It should only be practised by those with empowerment and transmission of Phowa in this particular tradition. 

Medicine Buddha empowerment and a lapis lazuli mala

The event ended on the second day with an empowerment and transmission of the Medicine Buddha for healing and health. Rinpoche spoke briefly about the need for healing, in particular mental health, and how reciting and visualising the Medicine Buddha was helpful for that.

As the empowerment began, and we all generated bodhicitta, I brought to mind all those who suffered and perished in the recent Air India plane crash, their relatives and children, all the animals awaiting slaughter in mass factory farms and cages in Bodh Gaya and remembered a beautiful lapis lazuli mala I had bought for someone in Bodh Gaya and sent them that sadly never arrived. As I recalled the stunning and unique colour of the mala, with flecks of gold, the Medicine Buddha appeared more directly in my mind and whispered “Nothing you do or say ever goes amiss.” And I felt joy and embraced by love at the merit of having bought and sent the mala, even if it did not arrive there. The colour of that mala filled my mind with its blessings and healing and love.

As the weekend ended to the resounding precision of Rinpoche’s damaru drum, filling the space of body, speech and mind with bliss and joy, I felt fortunate to be in such a gathering and dedicated it to full awakening of myself and others who are not so fortunate to, or even have the interest to attend and get the blessings of Buddha Amitabha and the Medicine Buddha.

 Endnotes

[1] http://purl.bdrc.io/resource/VE3JT13324_016&startChar=0

[2] Seng brag sprul sku, editor. “gNam chos thugs kyi gter kha las  bde chen zhing du ʼpho baʼi gdams pa rgyas par bsgrigs pa.” ʼDon cha nyer mkho phan bdeʼi bum bzang, vol. 4, ʼBrug sgar dpe mdzod khang, 2001, pp. 113–44. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW23685_21D423. [BDRC bdr:MW23685_21D423]

12 years old