Rainbow Tent Phowa is practiced not only for one's own benefit, but it also develops an intention that can assist others to attain enlightenment in the dying process. To be effective, one must first receive transmission from a qualified teacher. Then, when combined with focused practice and intention, whether performed by a Lama or a practitioner,  Phowa can become  an expression of Supreme Bodhicitta.

The Aural Lineage of the Rainbow Dome Phowa

I prostrate to the supreme refuge, full of kindness.

In the year of the Wood-Bird, known as the Earth Protector (sa skyong), on the third day of the waxing moon, in the fourth moon (sa ga zla ba), on a good auspicious day, a Wednesday in the 16th lunar mansion known as Lha-tsam (lha mtshams), in the sky of that supreme place, Menri [Monastery], when the sun was brightly rising, one man with [died] due to karmic conditions about a mile away. Inside of his imagination [Sherab Gonggyal] was performing the [phowa] ejection at a distance. Then, fifteen miles above in the sky, inside of a rainbow dome, sat the primordial Kuntu Zangpo, naked and without ornaments. Ten miles above in the sky, inside of a rainbow dome, sat Mawe Senge. Five miles above in the sky, inside a rainbow dome, sat Sherab Gyaltsen, and he spoke these words [that Sharab Gonggyal] heard. “My supreme son, child of a good family, you, Dratsun Sherab Gonggyal, if you wish to propel [consciousness] out in phowa, then propel like this. As for the practice of phowa, it has three parts: 1) preliminaries, 2) actual practices, and 3) conclusion.

1.  Preliminaries:

As for the first, performing purification: A OM HUM recite three times. Imagine that the aggregates and ritual offerings of the dead person are purified and cleansed. Then, visualize that all the external and internal, animate and inanimate, and resources are payments for the karmic debts of the dead person’s past, present, and future lives.

OM the power of my samadhi, the compassion of they Sugata of the three times, and the substances, mantra, and mudra, bless the apparent universe, the celestial mansion of the deities, the desirable objects of the imagination, resources, whatever is desired. All are perfectly blessed. Now, the body of the departed is exchanged to repay the karmic debts to maras who disturb the living, hook wielders who disturb the dead, and malevolent beings, in past and future lives. The desires of each individual being are satisfied. Then, having purified the harmful debts, command each individual being to comfortably disperse to its individual abode. 

Then, having separated [the dead body] from flesh-eating demons and executioners, meditate on yourself as the embodiment of the Great Wrathful One.

Swo! As those who would afflict the recently departed - demons and harm-doers, life-stealers, killers, flesh-eaters - don’t rest here. Depart! If you don’t go and stay, then I, who am the fearsome enlightened body of the King of Wrath, will emanate from my heart, innumerable small wrathful emanations, and through a rain of implements and weapons all obstacles will be crushed to dust.

SWO OM NI TSE WER HRIM SHA BAL CHAKRA GEG LA THUN BHYOH

As for this departed one, who had gone to the other side of this world - [all those] maras who disturb the living, hook wielders who disturb the dead, flesh-eating demons who make obstacles at the door of the path to higher rebirth, executioners, killers, and stealers of the breath - Don’t remain! Don’t stay! You will be crushed to dust!

Then as for hooking the consciousness of the departed: Imagine very clearly you are the embodiment of Shenrab. From your heart, a white syllable A on top of a DZA emanates. The essence of the consciousness of the departed rests among the six types of beings as a maroon RNRI syllable. Wherever [the consciousness is], it is powerlessly hooked by the hook of compassion. Then it is absorbed into the form aggregate and exists in the world as it did previously.

SWO OM DU DZA DU DZA TISTA LHAN 

SWO OM TRI DZA TRI DZA TISTA LHAN

SWO OM SU DZA SU DZA TISTA LHAN 

SWO OM NI DZA NI DZA TISTA LHAN

SWO OM THA DZA THA DZA TISTA LHAN 

SWO OM A DZA A DZA TISTA LHAN

A You afflicted, recently departed being, abiding in the bardo of the six types of existence, absorb into this form aggregate. I am the teacher who will guide you. Recite thus.

Then, as for blocking the door of delusion. Imagine that from your heart nine A and RAM syllables emanate. The nine A syllables become wrathful [male deities] with three faces and six arms. The nine RAM syllables become wrathful female [deities] with one face and two arms embracing their wrathful consort with non-dual bliss. Then, [the male and female wrathful ones] radiantly sit at the nine orifices of the departed one. Then, the consciousness [of the departed] is unable to go to the paths of delusion.

OM I am the embodiment of the Teacher, at my heart nine A and RAM syllables emanate. At the nine orifices of the departed, eighteen male and female wrathful emanations block the consciousness from the door of the paths of delusion A A A. (Recite nine-times.)

O Fortunate child of the family, in the bardo of the Clear Light of the Nature of Bon, at the time when the three appearances of sounds, light, and rays arise in you, sound arises like a thousand-fold roll of thunder. Aside from [these natural appearances] nothing arises. Because that is the natural sound of your own awareness, recognize it as the bonku, the Body of Bon.

Various colors of light - discordant, dissimilar, whatever arises - these are your appearances. Aside from [these natural appearances] nothing arises. Because these are the natural radiance of your own awareness, recognize them as the dzogku, the Body of Completion.

Forms of rays, spread out like a cloak of silk, these are your appearances. Arising like a blade of sun-rays, apart from [these natural appearances] nothing arises. Because these are the natural rays of your own awareness, recognize them as the tulku, the Emanation Body.

Sound is the natural sound of awareness. Light is the natural light of awareness. Rays are the natural rays of awareness. Recognize these as the three enlightened bodies. The deception of appearances is cut in the mind. When the core of delusion is cut, then delusion is impossible. The power of cause, result, and karma is the great lie. This is the sudden method of Buddhahood: Buddhahood in a mere instant.

Now, in order to quickly traverse the path, that king of awareness, the nature of mind, mount on the horse of the mind of mindfulness, moved by the wings of the bliss-wisdom wind. Having departed from the path of bliss, the central channel, it arrives at the crown, the secret door of great bliss, nakedly arising as the king of awareness. You see your own mind, the face of Kuntu Zangpo. The fog of deluded ignorance is cleared. There are not even the words “misery of samsara.”

2. Second, as for the actual practice: [phowa] for the benefit of 2a) self and 2b) others.

2a: As for benefitting yourself: At your navel, on top of a eight-petalled crystal lotus arise three channels: white on the right, red on the left, and blue in the middle. In the center of the tsitta of your heart, generate an A syllable that is the essence of your consciousness. One cubit (18 inches) above the crown of your head, surrounded by rainbow light, generate the tulku (nirmanakaya) Sherab Gyaltsen. One cubit above that, surrounded by rainbow light, generate the dzogku (sambhogakaya) Mawe Senge. One cubit above that, in a wheel of rainbow light, generate the bonku (dharmakaya) Kuntu Zangpo. 

2b: As for benefiting others, it is like this: in the citadel of Bon-nature in the heart, generate tulku Sherab Gyaltsen. In the citadel of Akanistha at the throat, generate the dzogku, Mawe Senge. In the citadel of great bliss at the crown, generate the bonku, Kuntu Zangpo. Reciting this, apply the nectar of dharma-medicine, the familial bones of positive qualities, magnetic rock, cowrie shells, and honey to the crown.

(Recite three times:)

E Ma Ho: I pray to the bonku Kuntu Zangpo. I pray to the dzogku Mawe Senge. I pray to the tulku Nyame Sherab Gyaltsen. I pray to Kunkhyen Sherab Gonggyal. I pray to the supreme refuge Dawa Gyaltsen. I pray to the great Abbot Nyima Tenzin. I pray to my kind Root Lama.

Recite three times. Perform the nine-round breathing. As long as the outer, inner, and secret signs have not occurred, eject while pronouncing the syllable PHAT. Then, when it is departed, having absorbed the A into the heart of Kuntu Zangpo, meditate.

A Your Consciousness is in the form of an A syllable, without any reference to this body. Focus on a bow and PHAT as an arrow. Meditate that [the consciousness] is projected to the heart of Kuntu Zangpo.

E Ma Ho. With my three doors, I one-pointedly and fervently pray to the teacher, tulku Sherab Gyaltsen, residing in the great bliss [cakra] of my crown, inside of a wheel of rainbow light.

From the Pure Realm of Subduing Migrating Beings light rays of compassion emanate to the form of the A syllable, the consciousness of the fortunate ones. The iron hook of compassion quickly draws up [the A]. Oh, Tulku (Sherab Gyaltsen) absorb this into your heart.

On top of that, is [the pure realm] Akanistha. With my three doors, I one-pointedly and fervently pray to the teacher, Sherab Mawe Senge inside a wheel of rainbow light.

From the Pure Realm of Akanistha, light rays of compassion emanate to the essence of the A syllable, the consciousness of the fortunate ones. The iron hook of compassion quickly draws up [the A]. Oh, Dzogku (Mawe Senge) absorb this into your heart.

With my three doors, I one-pointedly and fervently pray to the primordial teacher, Kuntu Zangpo residing on the top of that, inside an inconceivable wheel of rainbow light.

From the inconceivable Basic Space, light rays of compassion emanate to the the essence of the A syllable, the consciousness of the fortunate ones. The iron hook of compassion quickly draws up [the A]. Oh, Bonku (Kuntu Zangpo) absorb this into your heart. (Recite thus.)

Kye Ma Oh, fortunate member of the family, as for your body, this white crystal vase: viewed from the outside looking inside, it is clear and stainless. Inside, it is essence itself, the nature of mind. The unborn, in the form of an A, arrives at the secret door, the great bliss [cakra] at the crown. Like letting loose a great arrow, it is ejected toward the heart of the primordial Kuntu Zangpo, and it freely mixes there, becoming one and inseparable. Rest in a state which is free of distinctions. 

PHAT While pronouncing the sound, rest for a moment in the inconceivable.

3: Third as for the conclusion:

Properly seal [the practice] by performing dedication and aspiration prayers, free of any objective. As for this Rainbow Dome Phowa: for the benefit of sentient beings in this negative age, Tulku Nyame Sherab Gyaltsen transmitted this aural transmission to me, the exalted personage Sherab Gonggyal, knowledgeable elder of the white branch of the dBra family. May auspiciousness increase to benefit to all beings without distinction. Virtue!