Читать книгу Clear Light of Bliss - Geshe Kelsang Gyatso - Страница 14
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Channels, Winds and Drops
THE ACTUAL PRACTICE
As explained in the introduction to the general paths of Secret Mantra, there are three parts to the practice of Mahamudra:
1 How to practise the Mahamudra that is the union of bliss and emptiness
2 How to practise the Mahamudra that is the union of the two truths
3 How to accomplish the Mahamudra that is the resultant Union of No More Learning, the state possessing the seven pre-eminent qualities of embrace
HOW TO PRACTISE THE MAHAMUDRA THAT IS THE UNION OF BLISS AND EMPTINESS
This, the first of the causal-time Mahamudra practices, is presented in two parts:
1 An explanation of the method for generating the object-possessor, spontaneous great bliss
2 An explanation of the method for correctly realizing the object, emptiness
AN EXPLANATION OF THE METHOD FOR GENERATING THE OBJECT-POSSESSOR, SPONTANEOUS GREAT BLISS
There are two methods involved in generating spontaneous great bliss:
1 Penetrating the precise points of one’s own body
2 Penetrating the precise points of another’s body
PENETRATING THE PRECISE POINTS OF ONE’S OWN BODY
This has four parts:
1 Identifying the ten doors through which the winds can enter the central channel
2 The reason why the winds can enter the central channel by penetrating the precise points through these doors
3 An explanation of their different functions
4 An explanation of the stages of meditation on inner fire (tummo) in particular
IDENTIFYING THE TEN DOORS THROUGH WHICH THE WINDS CAN ENTER THE CENTRAL CHANNEL
We must know the ten doors through which the winds can enter the central channel, because it is impossible to generate spontaneous great bliss without bringing the winds into the central channel and these ten doors are the only doors through which the winds can enter the central channel.
Except at the time of death and during sleep, the winds will not normally enter the central channel unless we engage in appropriate meditative practices. Therefore, to be able to meditate on emptiness with a mind of great bliss, the Secret Mantra practitioner must generate spontaneous great bliss by intentionally bringing the winds into the central channel through any of the ten doors through the force of single-pointed concentration.
The central channel begins at the point between the eyebrows and ascends in an arch to the crown of the head. From there it descends in a straight line to the tip of the sex organ. The ten doors are located along the central channel as follows:
(1) The upper tip of the central channel: the point between the eyebrows
(2) The lower tip: the tip of the sex organ
(3) The centre of the crown channel wheel: located in the apex of the cranium
(4) The centre of the throat channel wheel: located near the back of the throat
(5) The centre of the heart channel wheel: located between the two breasts
(6) The centre of the navel channel wheel
(7) The centre of the secret place channel wheel, four finger-widths below the navel
(8) The centre of the jewel channel wheel, located in the centre of the sex organ, near its tip
(9) The wheel of wind: the centre of the forehead channel wheel, having six spokes
(10) The wheel of fire: the centre of the channel wheel located midway between the throat and the heart channel wheels, having three spokes
Just as we can enter a house through any of the doors leading in from the outside, so the winds can enter the central channel through any of these ten doors.
To penetrate the precise points of our own body, we must concentrate on the channels, the winds and the white and red drops. In the Tantric scriptures, these three are often referred to as the ‘vajra body’. The actual vajra is spontaneous great bliss, which arises in dependence upon the channels, winds and drops. Here, the future result is brought into the present by imputing the name of the result upon its cause; hence the name ‘vajra body’. If we wish to meditate on the vajra body, we need a clear understanding of the stationary channels, the moving winds, and the contained drops. These will now be explained in detail.
THE STATIONARY CHANNELS
There are three main channels: the central channel, the right channel, and the left channel. The central channel is like the pole of an umbrella, running through the centre of each of the channel wheels, and the other two run either side of it. The central channel is pale blue on the outside and has four attributes: (1) it is very straight, like the trunk of a plantain tree, (2) inside it is an oily red colour, like pure blood, (3) it is very clear and transparent, like a candle flame, and (4) it is very soft and flexible, like a lotus petal.
The central channel is located exactly midway between the left and right halves of the body, but is closer to the back than the front. Immediately in front of the spine, there is the life channel, which is quite thick; and in front of this is the central channel. As mentioned before, it begins at the point between the eyebrows, from where it ascends in an arch to the crown of the head and then descends in a straight line to the tip of the sex organ. Although its most common name is the ‘central channel’, it is also known as the ‘two abandonments’ because gathering the winds into this channel causes the negative activity associated with the winds of the right and left channels to be abandoned. It is also known as the ‘mind channel’ and as ‘Rahu’.
Either side of the central channel, with no intervening space, are the right and left channels. The right channel is red in colour and the left is white. The right channel begins at the tip of the right nostril and the left channel at the tip of the left nostril. From there they both ascend in an arch to the crown of the head, either side of the central channel. From the crown of the head down to the navel, these three main channels are straight and adjacent to one another. As the left channel continues down below the level of the navel, it curves a little to the right, separating slightly from the central channel and rejoining it at the tip of the sex organ. There it functions to hold and release sperm, blood and urine. As the right channel continues down below the level of the navel, it curves a little to the left and terminates at the tip of the anus, where it functions to hold and release faeces and so forth.
Other names for the right channel are the ‘sun channel’, the ‘speech channel’, and the ‘channel of the subjective holder’. This last title indicates that the winds flowing through this channel cause the generation of conceptions developed in terms of the subjective mind. Other names for the left channel are the ‘moon channel’, the ‘body channel’, and the ‘channel of the held object’, with the last title indicating that the winds flowing through this channel cause the generation of conceptions developed in terms of the object.
The right and left channels coil around the central channel at various places, thereby forming the so-called ‘channel knots’. The four places at which these knots occur are, in ascending order, the navel channel wheel, the heart channel wheel, the throat channel wheel, and the crown channel wheel. At each of these places, except at the heart level, there is one twofold knot formed by a single coil of the right channel and a single coil of the left. As the right and left channels ascend to these places, they coil around the central channel by crossing in front and then looping around it. They then continue upward to the level of the next knot. At the heart level, the same thing happens, except that here there is a sixfold knot formed by three overlapping loops of each of the flanking channels.
The four places where these knots occur are four of the six major channel wheels. As it will be important later on to visualize these channel wheels clearly, they will be explained briefly here. At each of the six major channel wheels, a different number of spokes, or petals, branch off from the central channel in the same way that the ribs of an umbrella appear to branch off from the central pole. Thus, at the crown channel wheel – known as the ‘great bliss wheel’ – there are thirty-two such petals or channel spokes, all of them white in colour. The centre is triangular with the apex facing forwards. (This refers to the shape of the coiled knot through which the spokes emanate, as seen from the top.) These thirty-two spokes arch downwards, like the ribs of an upright umbrella. A description of this and the three other major channel wheels where knots occur is given in Chart 1.
Chart 1 The Four Major Channel Wheels
These four channel wheels contain a total of one hundred and twenty spokes. As for the remaining two major channel wheels, the channel wheel at the secret place has thirty-two red-coloured spokes arching downwards and the jewel channel wheel has eight white spokes arching upwards. It should also be noted that according to some texts the spokes at the crown, navel and secret place can be visualized as having various colours.
Since the heart channel wheel is of particular importance, it will now be described in more detail. Its eight spokes, or petals, are arranged in the cardinal and intermediate directions, with the front being the east. In each spoke, there flows mainly the supporting wind of a particular element, as indicated in Chart 2 (see page 26).
From each of these eight petals or channel spokes of the heart, three channels split off, making twenty-four channels in all. These are the channels of the twenty-four places. They are all included in three groups of eight: the channels of the mind wheel, which are blue and contain mainly winds; the channels of the speech wheel, which are red and contain mostly red drops; and the channels of the body wheel, which are white and contain mostly white drops. Each channel goes to a different place in the body. These places are the twenty-four inner places. When we practise the extensive Heruka sadhana, we visualize the Deities of the body mandala at these places.
The outer tips of the eight channels of the mind wheel terminate at: (1) the hairline, (2) the crown, (3) the right ear, (4) the back of the neck, (5) the left ear, (6) the brow (the point between the eyebrows), (7) the two eyes, and (8) the two shoulders. Those of the speech wheel terminate at: (9) the two armpits, (10) the two breasts, (11) the navel, (12) the tip of the nose, (13) the mouth, (14) the throat, (15) the heart (the point midway between the two breasts), and (16) the two testicles or the two sides of the vagina. Finally, those of the body wheel terminate at: (17) the tip of the sex organ, (18) the anus, (19) the two thighs, (20) the two calves, (21) the eight fingers and eight toes, (22) the tops of the feet, (23) the two thumbs and two big toes, and (24) the two knees.
Togden Jampel Gyatso
Each of these twenty-four channels splits into three branches, which are distinguished by the principal elements – winds, red drops and white drops – that flow through them. Each of these seventy-two channels then splits into a thousand, making seventy-two thousand channels in all. It is important for a Highest Yoga Tantra practitioner to be familiar with the arrangement of the channels since, as will be explained later, it is through gaining control over the winds and drops flowing through these channels that the union of spontaneous great bliss and emptiness is accomplished.
The winds in the body of an ordinary person flow through most of these channels except the central channel. Because these winds are impure, the various minds that they support are also impure, and so for as long as these winds continue to flow through the peripheral channels they will continue to support the various negative conceptions that keep us trapped in samsara. Through the force of meditation, however, these winds can be brought into the central channel, where they are no longer able to support the development of gross conceptions of dualistic appearance. With a mind free from dualistic appearances, we will be able to gain a direct realization of ultimate truth, emptiness. A more detailed explanation of this visualization, and the means for controlling the channels, winds, and drops, will be given later.
Corresponding to the twenty-four inner places of the Heruka body mandala are the ‘twenty-four outer places’, which are located at various points throughout this world. Practitioners with pure karma can see these outer places of Heruka as Pure Lands, but people with impure karma see them only as ordinary places.
Chart 2 The Spokes of the Heart Channel Wheel
THE MOVING WINDS
In contrast to the stationary channels, the inner winds are known as the ‘moving winds’ because they flow through the channels. Some people believe that it is only fluids such as blood that flow through the channels of the body, but this is not so. In fact, these fluids are able to circulate within the body only because of the movement of the winds. If there were no movement of these winds, the other systems of circulation could not function. However, it should be remembered that these inner winds are much subtler than external air.
There are five root and five branch winds. The root winds are:
(1) The life-supporting wind
(2) The downward-voiding wind
(3) The upward-moving wind
(4) The equally-abiding wind
(5) The pervading wind
The five branch winds are:
(6) The moving wind
(7) The intensely-moving wind
(8) The perfectly-moving wind
(9) The strongly-moving wind
(10) The definitely-moving wind
Each of the five root winds has six characteristics by which it can be recognized: (1) its colour, (2) its associated Buddha family, (3) an element for which it serves as the support, (4) its principal seat or fundamental location, (5) its function, and (6) its direction (how it leaves the nostrils upon exhalation). These are summarized in Chart 3 on page 28.
If we become familiar with these characteristics, we will be able to recognize which winds are flowing. This ability becomes important at a later stage of meditation. As mentioned above, each root wind serves as the support for a particular element. The first wind, which is also known as the ‘wind of the water element’, is responsible for the increase of blood, sperm, and other liquids in the body. In a similar fashion, the second wind, the ‘wind of the earth element’, is responsible for the growth of the bones, teeth, and nails; the third wind, the ‘wind of the fire element’, increases the bodily heat; the fourth wind, the ‘wind of the wind element’, increases the flow of the wind element through the channels; and the fifth wind, the ‘wind of the space element’, causes an increase in the size of the internal spaces and cavities of the body and so is related to growth.
As for the five branch winds, these are so called because they all branch off from the life-supporting wind, which resides in the heart centre. They each flow to the door of a particular sense power, thereby enabling the awareness related to that power to move to its appropriate object. The colour and function of each branch wind are summarized in Chart 4 on page 29.
Chart 3 The Root Winds
Chart 4 The Branch Winds
Of the ten root and branch winds, the most important for Secret Mantra meditation is the life-supporting wind. This wind has three levels: gross, subtle, and very subtle. It is the very subtle wind that travels from life to life, supporting the very subtle mind. This very subtle wind and the very subtle mind never separate, which is why the very subtle wind is called ‘indestructible’. The indestructible wind is located in a tiny vacuole inside the central channel at the centre of the heart channel wheel. It is enclosed in the very centre of a small sphere, the indestructible drop, which is formed by the very subtle white and red drops.
We need an intimate knowledge of the life-supporting wind because it is the object of meditation of completion stage practices such as vajra recitation. This practice, which is done inside the heart channel wheel, is a method for loosening the knots at the heart. It is essential to loosen these knots if our Mahamudra practice is to be successful.
THE CONTAINED DROPS
There are two types of drop in the body: white drops and red drops. The former are the pure essence of the white seminal fluid and the latter are the pure essence of the blood. Both have gross and subtle forms. The white and red drops that flow outside the central channel are gross drops. The central channel contains both gross and subtle drops.
The principal seat of the white drop (also known as ‘white bodhichitta’) is the crown channel wheel, and it is from here that the white seminal fluid originates. The principal seat of the red drop (also known as ‘red bodhichitta’) is the navel channel wheel, and it is from here that the blood originates. The red drop at the navel is also the foundation of the warmth of the body and the basis for attaining inner fire, or tummo, realizations. When the drops melt and flow through the channels, they give rise to an experience of bliss.
For practitioners of Secret Mantra, the channels, winds, and drops are the bases for attaining spontaneous great bliss. Beings whose bodies are not endowed with these three have no opportunity to practise Highest Yoga Tantra. Thus, the human body is the perfect vehicle for Secret Mantra meditations, which is why it is regarded as so precious. In general, to practise Highest Yoga Tantra one must be a womb-born human being possessing six elements: earth, water, fire, wind, channels, and drops; or, according to another way of listing them, bone, marrow, and white drops obtained from the father; and flesh, skin, and blood obtained from the mother.
THE REASON WHY THE WINDS CAN ENTER THE CENTRAL CHANNEL BY PENETRATING THE PRECISE POINTS THROUGH THESE DOORS
To bring the winds into the central channel, we must practise meditations that focus our concentration at any of the ten doors mentioned above. The practices of Heruka, Guhyasamaja, Vajrayogini, and so forth contain different technical methods for penetrating these points. In some, concentration is focused at the centre of the heart channel wheel, in others at the centre of the navel channel wheel, and in others at the upper and lower ends of the central channel. According to the system set forth in the Six Yogas of Naropa, the winds enter the central channel through the door of the navel channel wheel. This is also the door used by the present system of Mahamudra meditation. When we gain confidence that the winds can enter the central channel through the navel channel wheel, we will also know how they can enter through the other nine doors.
As mentioned before, there are sixty-four spokes of the navel channel wheel, or emanation wheel. The central, right, and left channels ascend through the hub of this channel wheel, the right and left each coiling around once to form the twofold knot there. In the centre of this knot, inside the central channel, there is a small vacuole similar to a small air bubble. This vacuole is the point to penetrate when meditating on inner fire, or tummo. When performing inner fire meditation, we focus our concentration on this vacuole and clearly visualize a letter short-AH inside it. Concentrating single-pointedly on this short-AH is known as ‘penetrating the precise point of the navel channel wheel of the vajra body’. If we meditate on our mind as indistinguishably mixed with the short-AH, and practise this meditation again and again with strong and steady concentration, we will be successful in bringing the winds into the central channel at this point.
Why will this meditation cause the winds to enter the central channel? The reason is that mounted winds and the minds that mount them are inseparable, just like a body and its shadow, and so if the mind gathers within a vacuole inside the central channel, the winds must also gather there. Strong and consistent practice of this meditation will cause the central channel gradually to open. This explains how the winds may be brought into the central channel through the navel channel wheel, and in the same way we can understand how the winds may enter the central channel through any of the other nine doors.
It is most important to be very accurate when penetrating these points, identifying their exact locations in the very centre of the hub of the channel wheels inside the central channel. Sometimes, instead of the short-AH, other letters can be visualized within the vacuoles. For example, in some meditations a RAM is visualized at the navel and in others a HUM or a tiny drop is visualized at the heart.
A quick method for gathering the winds within the central channel is to practise penetrating the precise points while holding the vase breath, which will be explained below. Once the winds have entered the central channel, spontaneous great bliss can be generated without difficulty. The winds that flow inside the central channel are extremely beneficial and conducive to realizations. Normally, because our winds are moving in the right and left channels, they give rise to gross conceptual thoughts that interfere with single-pointed concentration and cause our concentration to become scattered, but when the winds are in the central channel they do not support such conceptual thoughts. All gross conceptual distractions are pacified and our meditative concentration is powerful and penetrating. Thus, we are able to hold any object we choose with unmoving concentration.
AN EXPLANATION OF THEIR DIFFERENT FUNCTIONS
In general, any wind may be brought into the central channel through penetrating any of the ten doors. However, during completion stage, penetrating each channel wheel performs a different function. Penetrating the crown channel wheel increases the white drops, penetrating the throat channel wheel makes dream practices very powerful, penetrating the heart channel wheel enables us to maintain the appearance of clear light, penetrating the navel channel wheel increases inner fire, penetrating the channel wheel of the secret place induces an experience of strong bliss, and penetrating the channel wheel at the tip of the sex organ enhances the experience of strong bliss and induces a quick, deep, and long sleep.
Why is the last ability important? Secret Mantra meditators wishing to use sleep as a spiritual path need to fall asleep quickly and sleep for an extended period of time. To achieve this, they penetrate the precise point of the sex organ channel wheel just before falling asleep, and then train in completion stage practices during their protracted sleep. However, if we cannot practise completion stage while awake, we will not be able to practise it during sleep. Practising completion stage during sleep prepares us to be able to practise it during the death process, which is the most important time to practise.
At death we need to be able to practise three special methods: bringing the clear light of death into the path to the Truth Body, bringing the intermediate state into the path to the Enjoyment Body, and bringing rebirth into the path to the Emanation Body. To be successful in these, we need to prepare beforehand by training in the completion stage practices that bring the clear light of sleep into the path to the Truth Body, dreaming into the path to the Enjoyment Body, and waking into the path to the Emanation Body. Therefore, the Secret Mantra meditator strives to remain for a long time with the experience of the clear light of sleep so as to practise these methods.
Ordinary people have a very brief experience of the clear light of sleep, but they are unable to recognize this experience or to maintain it for long periods. Nevertheless, everyone has the potential to develop the experience of the clear light and to use this experience as the spiritual path.
Finally, it should be noted that it is not only when falling asleep that we should penetrate the precise point of the sex organ channel wheel. We may penetrate it at any time to bring the winds into the central channel.
