Jamyang Rinpoche
In the Bardo pith instructions, it is mentioned that when the eye faculty, eye consciousness, as well as the ear faculty and ear consciousness begin to dissolve, the eyes can perceive shapes but cannot clearly distinguish who or what is being seen; the ears can hear sounds but one no longer understands what is being said. This indicates that the process of dying has already begun.
Next, the nose cannot detect smells, the mouth cannot taste flavors, and even when wearing clothes, the body no longer senses sensations of comfort or discomfort, warmth or cold. No matter how much clothing is worn, one still feels cold. This shows that the five sense faculties and their corresponding consciousnesses are losing their function.
After the five sense faculties fail, (mental) consciousness and self-clinging begins to dissolve too. Many things happen. Our body has thousands of subtle channels. When these channels break one by one, especially when the major ones break, the sensation is like falling from the top of a high mountain. Many dying people want someone else to hold them or lift them up slightly— this is the sign that the channels are beginning to break. Other details will be explained in Phowa teachings, they are not elaborated here.
When self-consciousness dissolves, the white bindu from the father at the crown (descends) while the red bindu from the mother at the navel (ascends), merging in the center of the heart. When these two bindus merge, it is like the darkest night of summer with a flash of lightning appearing for a single instant. When these two bindus meet at the heart, one may faint into unconsciousness.
At this point, those who have practiced Dzogchen well can attain enlightenment and see one’s own Buddha-nature. This is why, in regions like Tibet or Yarchen Monastery, many monks and nuns often pass away while meditating. After passing, their body temperature does not dissipate for seven days. This is due to having practiced Dzogchen.
At the instant when the bindus meet and self-clinging ceases, the alaya consciousness also ceases. In that instant, the Buddha-nature appears. Dzogchen practitioners are familiar with resting in the state of Buddha-nature for long periods of time when they were alive. This moment (of meeting the Buddhanature) therefore is integrated into their own view. The suffering and fear of death, as well as the bardos no longer exist for them.
Such Dzogchen practitioners continue to rest in the view for seven days. If they have often habituated themselves to the view while they were alive, especially those who habituated themselves to the practice of Togal (advanced Dzogchen practice) over a long time, the body will gradually shrink and transform into a rainbow body. Why does this happen? Because in the states of Togal, the physical body disappears and transforms into rainbow light. If one has not practiced Togal or lacks sufficient experience, this does not occur.
For practitioners with extensive Dzogchen experience, the body temperature remains for seven days as if they were still alive and the body remains soft. After seven days, the master or another practitioner uses the vajra and bell to awaken the practitioner from his thukdam. There is a specific method to awaken them. Once awakened, they attain Buddhahood.
Red and white essential fluids resembling blood and brain-fluid would flow from their nostrils. Such a person does not experience the bardo and attains Buddhahood immediately. It is as easy as walking directly from one door to another door with no transition stage in between.
