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ОглавлениеInner Fire
AN EXPLANATION OF THE STAGES OF MEDITATION ON INNER FIRE (TUMMO) IN PARTICULAR
According to the present system of Mahamudra meditation, the winds are brought into the central channel at the precise point of the navel channel wheel by means of the yoga of inner fire, or tummo. The yoga of inner fire pervades all completion stage practices. It is the trunk from which all such practices branch. If something is a completion stage practice, it is either a direct or an indirect practice of inner fire. Without igniting the inner fire and causing it to blaze, and melting the two types of drop, it is impossible to generate spontaneous great bliss.
In general, completion stage has various objects of meditation, such as the channels, the winds, the drops, inner fire, or the letters located within the precise points of the various channel wheels; and whether a particular practice is a direct or an indirect inner fire meditation depends upon the actual object of meditation. As explained above, inner fire is the clear, red drop inside the navel channel wheel. It is called ‘inner fire’ because it is the nature of heat. If a practitioner visualizes this red drop as a flame and meditates on that, he or she is practising a direct meditation on tummo.
The Tibetan term ‘tummo’ means ‘Fierce One’ and is generally used to refer to Heroines, who are slightly wrathful in appearance and who bestow spontaneous great bliss on their consorts, the Heroes. The red drop at the navel in the nature of fire is also called tummo because its function is similar to that of the fierce Heroines. In this text, however, it will be referred to simply as ‘inner fire’.
When practising the yoga of inner fire, we visualize the red drop in the form of the letter short-AH (see Appendix III). This letter is called the ‘short-AH of inner fire’ and, in the practice of Mahamudra, meditation on this letter is recognized as a supreme method for initially bringing the winds into the central channel. In his teachings, Milarepa frequently referred to this letter as ‘my short-AH’. One day his disciple Gampopa told him that when he practised single-pointed concentration he could remain for seven days in one uninterrupted session. ‘So what?’, replied Milarepa, ‘You sit for seven days but do not experience the clear light. If you meditated on my short-AH of inner fire you would experience the clear light very quickly.’
By meditating on inner fire, we will quickly be able to attain the realizations of tranquil abiding and superior seeing and, on the basis of these, we will be able to attain both example clear light and meaning clear light. Thus, the fruits of inner fire meditation are manifold. To compare other methods to inner fire is like comparing a donkey to a fine horse.
Baso Chokyi Gyaltsen
The practice of inner fire was first taught by Conqueror Vajradhara in Hevajra Root Tantra. From there it was incorporated into other practices, such as those of Yamantaka, Guhyasamaja, Heruka, and Vajrayogini. Thus, all Tantric meditators look upon Hevajra Tantra as an especially blessed scripture. Because the inner fire practices come directly from Vajradhara, they are practised within all Tibetan Buddhist traditions. As the first Panchen Lama stated in his autocommentary to the root text of the Mahamudra:
If we can bring the winds into the central channel through the force of habits formed in previous lives, this is very good; otherwise we should perform the yoga of inner fire as explained in the Six Yogas of Naropa.
This has been a general introduction to the practice of inner fire. What follows is a detailed explanation of the methods used to ignite the inner fire and cause it to blaze.
If we have a strong wish to follow the path of inner fire, we should practise every day the methods explained below, beginning each session with the following brief preliminaries. We visualize our root Guru in the form of Vajradhara surrounded by the Mahamudra lineage Gurus, who in turn are surrounded by the Buddhas, Bodhisattvas, Heroes, Dakinis and Dharma Protectors. This visualization is similar to that of the Field for Accumulating Merit in Offering to the Spiritual Guide, which is described in detail in Great Treasury of Merit. After visualizing this Field for Accumulating Merit, we make a long or short mandala offering and then recite the following prayer three times while concentrating strongly on its meaning:
I prostrate and go for refuge to my Spiritual Guide
And the sublimely precious Three Jewels.
Through the force of your blessings, may I meet with success
In my practice of inner fire,
And through the force of completing the practice of inner fire,
May I quickly attain the Union of the Mahamudra.
Please make my channels both pliant and smooth,
And make my winds and drops supple.
Through your blessings, may I swiftly accomplish the attainments
Without the slightest difficulty or discomfort.
The last four lines are recited to eliminate the causes of physical hindrances that can impede our progress and prevent success in our practice. To perform completion stage meditations, we must be healthy, with pliant and smooth channels, supple winds, and flexible white and red drops. Otherwise we may develop wind diseases (Tib. lung) or other physical illnesses.
After reciting this prayer three times, we should generate a special motivation of bodhichitta – a mind that wishes to attain perfect Buddhahood for the sake of all beings. We do this while reciting the following prayer three times:
For the sake of all living beings I must become
A perfect Buddha in this life.
Therefore I will now practise the yoga of inner fire
To attain my goal as swiftly as possible.
Both aspiring bodhichitta and engaging bodhichitta are included in this prayer, the first two lines referring to the former and the last two to the latter. The precious mind of bodhichitta is absolutely essential if our practice of inner fire is to be a Mahayana practice, not to mention a Vajrayana one. If our meditation on inner fire is not conjoined with the minds of refuge and bodhichitta, it will become a non-Buddhist path, and a yoga of inner fire performed for worldly purposes is not a path to full enlightenment. Because there is a great difference in motivation between worldly practices and Dharma practices, their paths and fruits are also very different.
After reciting and meditating on the meaning of these prayers, we imagine that the Field for Accumulating Merit and the lineage Gurus all dissolve into our root Guru, Vajradhara. Then, with our palms pressed together at our heart in a gesture of supplication, we request our root Guru to come to the crown of our head. When he arrives there, we feel that our crown channel wheel opens. Our Guru then gradually diminishes to the size of a thumb, enters through our crown, and descends through our central channel. Finally he dissolves into the indestructible wind and indestructible mind inside the indestructible drop in the centre of our heart channel wheel. We contemplate very strongly that our subtle body, speech, and mind have been blessed. Our subtle body is the very subtle wind upon which our very subtle mind is mounted. The combination of these two possesses the potential to communicate, and this is our subtle speech.
In addition to these meditations on refuge, bodhichitta, and receiving the blessings of our Spiritual Guide, it is important at the beginning of our practice of inner fire to generate clear appearance and divine pride of ourself as the Deity. During generation stage, the Deity may be visualized as having many arms, legs, and faces, but during completion stage meditations the Deity is always visualized as having only one face and two arms. For example, if our personal Deity is Heruka, during completion stage practices we visualize ourself as Heruka with one face and two arms and embracing Vajravarahi.
During completion stage meditation, our posture should be impeccable. If possible, we should sit in the seven-point posture of Buddha Vairochana, realizing that each of the seven features has a specific purpose. For some people, however, the vajra posture – in which the feet are placed upon the opposite thighs – is difficult to hold comfortably. If this is the case, we should at least try to maintain this position for a few moments at the beginning of each session and then switch to a position that is more comfortable. This will allow us gradually to grow accustomed to the posture, and will also serve as an auspicious sign for our practice. Although the vajra posture is superior to other postures, we may sit in any cross-legged position, or even in the posture of Tara with one leg extended, provided that we sit with a perfectly straight back.
The explanation of the stages of meditation on inner fire has two main divisions:
1 How to meditate on inner fire (tummo) in eight stages
2 Based on these, an explanation of the practice of the four joys and the nine mixings
HOW TO MEDITATE ON INNER FIRE (TUMMO) IN EIGHT STAGES
The eight stages are as follows:
1 An explanation of dispelling impure winds and meditating on a hollow body
2 Visualizing and meditating on the channels
3 Training in the paths of the channels
4 Visualizing and meditating on the letters
5 Igniting the inner fire (tummo)
6 Causing the fire to blaze
7 Mere blazing and dripping
8 An explanation of extraordinary blazing and dripping
If we wish to attain the realization of inner fire, we need to practise these eight stages of meditation. Then, through the attainment of inner fire, we will be able to experience the four joys and practise the nine mixings. By training in inner fire, the four joys, and the nine mixings, we can complete the entire path of Mahamudra meditation and fully accomplish all completion stage practices. We should not be satisfied with accomplishing only the direct methods of inner fire meditation but, on this basis, we should go on to complete the practices of the four joys and the nine mixings. Je Tsongkhapa was very clear on this point.
AN EXPLANATION OF DISPELLING IMPURE WINDS AND MEDITATING ON A HOLLOW BODY
As indicated by its title, the first stage of meditation has two parts:
(1) Dispelling impure winds
(2) Meditating on a hollow body
The purpose of these two practices is to free us from mental and physical hindrances and to make our mind and body clear and lucid.
Drubchen Dharmavajra
DISPELLING IMPURE WINDS
This is accomplished by the purification practice of nine exhalations. We begin this practice by pressing the tip of our left thumb against the inside of the root of our left ring finger and then making a fist by closing the four fingers over the thumb. The fist is then placed on the right side of the rib cage so that the arm is draped comfortably across the stomach. The arm is rotated upwards slightly, enabling the back of the fist to rest on the right side of the body at the level of the right elbow.
Then, with the right hand, we make a similar fist but extend the index finger. With the back of the extended index finger, we press the left nostril to block it and then gently inhale a full deep breath through the right nostril. While inhaling smoothly, we visualize the inspiring strength of all Buddhas and Bodhisattvas entering through our right nostril in the form of radiant white light, which dissolves into the indestructible wind and mind at the centre of our heart channel wheel. We remain at the height of inhalation for as long as possible.
To exhale, we move our extended right index finger to the right nostril and close this nostril by pressing it with the front of the finger. Then we exhale all impure winds through the left nostril in three equal, successive breaths. While exhaling, we visualize that all our impure winds, especially those of the left side of the body, are expelled in the form of inky black smoke. We have now completed three of the nine exhalations.
With our finger still pressing on the right nostril, we once again inhale slowly, smoothly, and deeply. We visualize radiant white light streaming in through our left nostril, bringing the inspiring strength of all Buddhas and Bodhisattvas, and dissolving into the indestructible wind and mind at the heart. We hold this breath until just before it becomes uncomfortable. Then we move the extended index finger back to the left nostril as before and fully exhale all impure winds through the right nostril in three equal breaths. We visualize that all our impure winds, especially those of the right side of the body, are thereby expelled.
Now that six of the nine exhalations have been completed, we place our hands in our lap in the gesture of meditative equipoise, with the palms facing upwards, the right hand resting on the left, and the tips of the thumbs almost touching. We breathe in smoothly and deeply through both nostrils while visualizing as before. Then we exhale through both nostrils three times. When these three exhalations have been completed, we strongly imagine that all our channels, winds, and drops are very supple and comfortable.
This whole cycle can be repeated as many times as we wish, if necessary even for an entire session. It is very important to try to do this meditation with single-pointed concentration if it is to be beneficial.
MEDITATING ON A HOLLOW BODY
The purpose of this stage of meditation is to eliminate obstacles and problems arising in relation to our channels, winds, and drops. If these three are not functioning properly, there is a danger of developing various diseases. Furthermore, those who are new to completion stage meditation can cause their bodily elements to become unbalanced by pushing too hard and over-exerting themselves. However, none of these interferences will occur if we make our channels, winds, and drops supple by means of this meditation.
As will be explained below, there are two methods for bringing the winds into the central channel through inner fire meditation: the peaceful method and the forceful method. The latter uses physical force to bring the winds quickly and strongly into the central channel. Although this method can be very effective, it can also be dangerous, causing an imbalance in our winds and inducing mental and physical discomfort. Meditating on our body as being hollow will safeguard against this. It is important to prevent completion stage practices from causing an imbalance in our winds because if this happens neither doctors nor medicine will be able to help us.
The peaceful method for bringing the winds into the central channel may take slightly longer but it is a much smoother process. When the winds are brought into the central channel in this way they enter very gently and smoothly, and without the mental and physical side effects that could result from disturbing the channels, winds, and drops. Those who can practise this peaceful method successfully do not need to meditate on the body as being hollow, because for them there is no danger of wind or channel diseases.
Je Tsongkhapa explained that the peaceful method is superior to the forceful one. He pointed out that not only does it prevent the hindrances mentioned above, but it is also a more powerful way of experiencing clear light. The peaceful method enhances single-pointed concentration and so, when we practise the four joys explained below, we move naturally and smoothly from one joy to the next. Furthermore, in the root text of Hevajra Tantra and its commentaries, it is stated that if we meditate on inner fire by holding the vase breath, we should do so in a peaceful manner.
Finally, there is one more disadvantage of the forceful method that should be mentioned here. If we perform these meditations forcefully, with much expectation, we may indeed be able to bring the winds into the central channel relatively quickly, but the amount of physical movement involved in this technique can prevent us from clearly recognizing even the first signs that occur as the winds dissolve into the central channel, and, if we do not recognize the first signs, we will not be able to recognize clearly the last sign, the clear light. Therefore, for all these reasons the peaceful method is the preferred practice.
As for meditating on our body being hollow, this is done as follows. First we regard our body as being in its normal form – made of skin, flesh, bone, blood, and so forth – and then we strongly imagine that all the contents of our body melt into light and gradually disappear into emptiness, leaving only our skin like an empty shell. Once this meditation is stable, we imagine that our skin becomes clear and transparent, without any physical resistance, like a rainbow. If, during any stage of our practice, we experience trouble from wind disease, we should do this meditation until the difficulty subsides, even if it takes several days or weeks. At the end of each meditation session, we should resume the visualization of our body as that of the Deity.
This has been a short explanation of the first stage of inner fire meditation. A more detailed explanation would contain bodily exercises known as ‘the six magical wheels’, a full explanation of which can be found in Je Tsongkhapa’s commentary to the Six Yogas of Naropa. When we are following the peaceful method, it is not necessary to do these exercises, although we may if we wish.
VISUALIZING AND MEDITATING ON THE CHANNELS
The system of channels has already been described. When we practise the meditations of completion stage, however, the visualization of these channels differs slightly from the description given above. One difference is that we visualize the central channel ending at the secret place instead of at the tip of the sex organ. Another difference is that, for the purposes of this meditation, we imagine that the knots at the various channel wheels are loosened so that the central channel is not constricted at any of those points. In reality, the central channel is like a shaft of bamboo that has membranes dividing one section from the next, with the knots constricting the central channel resembling such membranes. However, when we are meditating on completion stage, we imagine that all these dividing membranes have been removed, so that if we were at the bottom of the central channel we would be able to look up its full length, just as if we were looking up an empty lift shaft.
The thinner we visualize the central channel, the better. We can start by visualizing it as having the diameter of a drinking straw. A helpful technique is to begin the session by visualizing it as very thick, for example the width of an arm, and then to imagine that it gradually becomes thinner and thinner. Finally, when it reaches the width of a drinking straw, we let it remain like this and place our concentration on it firmly. As our concentration improves and becomes more subtle, we can make it even narrower. We can train in gradually reducing the width of the central channel over a period of several days. If we are serious about meditating on inner fire, we should be prepared to concentrate just on the central channel for many sessions over many days, weeks, or even months.
After visualizing the central channel, we turn our attention to the right and left channels and visualize them clearly. Although the inside of all three channels is red, they each have different colours on the outside. The right channel is red on the outside, the left channel white, and the central channel slightly blue. For the purposes of this meditation, we imagine that the right and left channels join, or plug into, the central channel at the level of the navel, forming a trijuncture at that point. From the level of the navel up to the crown of the head, and then arching down to the point between the eyebrows, all three channels run parallel to one another. The central channel terminates at the point between the eyebrows, but the right and left channels continue downwards from the brow to the nostrils.
Inside the central channel at the very centre of the navel channel wheel, at the point enclosed by the twofold knot, there is a small vacuole as was described earlier. It is very important to know where this vacuole is located because this is where the actual inner fire meditation takes place, and if we do not find the right point our entire meditation on inner fire will be mistaken.
Once our visualization of the three channels is stable, we concentrate on the spokes, or petals, of the various channel wheels. We begin by imagining that we are inside the indestructible drop at the heart channel wheel. As mentioned before, the centre of the heart channel wheel is constricted by a sixfold knot (three coilings of each flanking channel), and the indestructible drop is inside the central channel in the very centre of this knot.
We imagine that if we were to turn on a light it would shine down the corridors of the eight spokes of the heart channel wheel. We look down these spokes carefully, inspecting each one closely, and then conclude, ‘Now I have seen the eight petals of the heart channel wheel clearly.’
Still remaining within the indestructible drop, we now travel up to the throat channel wheel. Thinking that we are within the vacuole of the central channel enclosed by the twofold knot, we inspect the corridors of each of the sixteen spokes of this channel wheel. After we have looked along each one carefully, we think as before, ‘Now I have seen the sixteen petals of the throat channel wheel clearly.’
Then we travel up to the crown channel wheel and do the same as before. From within the vacuole there, at the centre of the twofold knot, we inspect the corridors of each of the thirty-two spokes until we can think, ‘Now I have seen the thirty-two petals of the crown channel wheel clearly.’
Finally we travel down to the navel channel wheel. From within the vacuole of the twofold knot there, we look along each of the sixty-four spokes until we are satisfied, and think, ‘Now I have seen the sixty-four petals of the navel channel wheel clearly.’
In all these visualizations, we should see the channel wheels as they were described earlier, except that to begin with it is probably best to leave out the knots. Later, when we have more skill and familiarity, we can add the twofold knot at the navel and then, when our skill in meditation has improved sufficiently, we can include the knots at the other three channel wheels as well.
To summarize, when visualizing the channels we first concentrate on seeing the central channel clearly and then we stabilize our visualization of the right and left channels, seeing how they join the central channel at the navel. When we are familiar with the three channels, we meditate on the spokes of the various channel wheels by placing our mind successively in each small vacuole of the central channel at each of the four levels. As mentioned before, if we are to bring the winds into the central channel through the method of inner fire meditation, we must use our mind to penetrate the precise point at the centre of the vacuole of the navel channel wheel. The importance of absolute accuracy in penetrating the precise points cannot be over-emphasized. This meditation on inspecting each channel wheel thoroughly, and then finally penetrating the vacuole at the navel, should be done for at least several days.
Longdol Lama said that there is no more powerful meditation than penetrating the central channel with bodhichitta motivation. This is because by meditating on the central channel we can gain control over the winds and cause them to enter, abide, and dissolve within that channel. On the basis of this, we can then attain the great bliss of the clear light and, through meditation on clear light, complete the two collections of merit and wisdom. Advanced meditators who have accomplished the union of spontaneous great bliss and clear light emptiness do not need to put effort into performing physical prostrations or other external practices because, as explained in the Tantric scriptures, merely by meditating on the union of bliss and emptiness they can complete the necessary collections for the attainment of full enlightenment. Such great meditators, therefore, simply request the blessings of their root and lineage Gurus and then proceed with their completion stage practices.
Gyalwa Ensapa
TRAINING IN THE PATHS OF THE CHANNELS
There are two principal reasons for doing this third stage of meditation. First, it helps to eliminate defects from the channels, winds, and drops, making them very clear and flexible and preventing us from contracting diseases associated with them. If these three elements are supple, the body as a whole will also be supple. This is because the channels, winds, and drops pervade the entire body. It is very important for a meditator’s body to be comfortable and flexible because this helps the mind to become clear and lucid; and a clear mind makes meditation powerful and very beneficial. The second reason for doing this meditation is that it greatly enhances the clarity of our visualization of the channel wheels.
To train in this stage, we imagine that our mind is in the form of the indestructible drop located in the centre of the heart channel wheel. This drop is the size of a pea, white with a slightly reddish tint, and shines brilliantly with five-coloured light: white, red, blue, green, and yellow. This light, however, does not extend a great distance from the drop. With our mind concentrated single-pointedly on this drop, we contemplate strongly that it is the essence of the inseparability of our own mind and the mind of our Spiritual Guide, and we identify it as being ourself. Then we decide that, as the sparkling drop, we would like to make a tour of the various channel wheels.
We slowly ascend through the central channel to the level of the throat and come to rest exactly in the centre of the vacuole in the centre of the throat channel wheel. We look along the corridors of each of the sixteen spokes and then, as if we were turning on a very powerful light, radiate the five-coloured light so that it completely illuminates all the spokes of this channel wheel. We feel that this brilliant light corrects all the possible defects of the spokes – such as their being shrivelled, stuck together, or blocked – and that all the spokes that have become stiff, hard, and brittle are made smooth, soft, and supple. We think that the elements flowing within the spokes – the winds, the white drops, and the red drops – become very clear, powerful, and beneficial. We continue with this visualization until the feeling arises that all the defects in the spokes have been removed, and then we reabsorb the light into the sparkling drop. We think that we have completed our purpose in visiting the throat channel wheel, and then decide to visit the crown channel wheel.
We travel slowly up the central channel and come to rest in the exact centre of the vacuole of the crown channel wheel. Then we proceed as before. We look down the corridors of each of the thirty-two spokes of this channel wheel, radiate the powerful five-coloured light down them, correct all the defects as before, and, when we feel that all the defects have been removed, reabsorb the light and think that we have accomplished our purpose in visiting this channel wheel.
Now we think that we would like to tour the channel wheel at the point between the eyebrows and, from our place in the crown, look down the central channel towards it. At the entrance to the central channel, which is exactly midway between the eyebrows, we visualize an opening like the third eye of many Vajrayana Deities. We slowly descend to this entrance, coming to rest with half of the sparkling drop inside and half outside the opening. From this position we closely examine inside and outside our body, looking in every direction. Then we radiate the five-coloured light and, as it shines inside, see that it removes all the defects of the channels at the brow. As the light radiates outside, it purifies all impure environments, and pacifies the suffering and the gross and subtle causes of suffering of all sentient beings. When we feel that these purposes have been accomplished, we move completely inside, so that we no longer protrude outside the opening, and remain there for a while.
We then make a decision to return to where we started in the heart channel wheel. We slowly ascend to the crown, pass through the vacuole there, and slowly descend through the central channel, passing through the vacuole at the throat and finally coming to rest in the centre of the vacuole in the heart channel wheel. We think that we have returned to our main abode. Now we inspect the eight spokes of the heart channel wheel, radiate the five-coloured light throughout their corridors, and purify their defects in exactly the same manner as before. When we have done this, we reabsorb the light, and think that now we would like to go to the navel channel wheel.
We slowly descend through the central channel and come to rest in the vacuole there. We examine each of the sixty-four spokes of the navel channel wheel, and again radiate the light, correct all the defects of the channels, winds, and drops, and think that they have all become very supple, pliant, soft, and comfortable. After reabsorbing the five-coloured light, we remain in the vacuole for some time, remembering that this is the principal place for our meditation on inner fire.
After remaining in the vacuole of the navel for as long as possible, the indestructible drop returns to its place at the heart. Again we think that we have returned to our main abode, and then we determine to purify all the defilements and correct all the defects of the seventy-two thousand channels pervading our entire body. We radiate the five-coloured light down the eight spokes of the heart channel wheel and visualize this light spreading throughout the eight spokes, the twenty-four channels of the twenty-four places, the seventy-two channels branching off from these, and finally throughout all the seventy-two thousand channels. This five-coloured radiant light restores all the channels that are broken, blocked, shrivelled, tangled, or stuck together; and all those that had become stiff, hard, and brittle now become smooth, soft, and supple. In this way, all the winds and drops are made perfectly clear and pliant. Finally, we reabsorb the light into ourself, the indestructible drop.
There are several ways to do this third stage of meditation, depending upon how much time we wish to spend on each of the various steps. For example, it is possible to spend an entire meditation session exploring just one of the channel wheels. If we do this, we can begin the next session where the previous one left off, and when we eventually feel that we have completed this part of the meditation we return to the heart channel wheel. Of the various channel wheels to be explored, the navel channel wheel is the most important. We should spend as much time as possible in this channel wheel, but we must ensure that we acquire a thorough knowledge and experience of the other channel wheels as well.
In summary, training in the paths of the channels is rather like visiting a museum. Having decided to pay a visit, we enter the ground floor, which in this case corresponds to the heart channel wheel, and from there we go directly to the first floor. After we have thoroughly inspected the exhibits on this floor, we go up to the second floor. Then, after taking a long look at the objects on exhibition there, we return to the ground floor. After examining the exhibits on the ground floor, we descend to the basement and, when we have finished there, we return once again to the ground floor and leave. Having made such an extensive tour of the museum, we should be able to remember clearly all the exhibits on each floor.
It is very important that the channel wheels appear clearly in our visualization. As mentioned before, to practise the yoga of inner fire of completion stage we must be able to penetrate the precise point of the navel channel wheel accurately and skilfully. This is like someone who is chopping wood with an axe. If he is skilful and hits the right place, he will split the wood without much difficulty or effort, but if he misses the proper place, he will not meet with much success, even if he expends much energy. Another analogy is afforded by a slaughterer of animals. If such a person is very skilful, and knows how to sever the right artery, he will be able to kill the animal quickly and painlessly, even if his only instrument is a tiny needle; but, if he lacks skill, the slaughter may turn out to be a long and bloody affair. In a similar fashion, the completion stage meditator who wishes to bring the winds into the central channel will be successful if he or she can penetrate the precise points skilfully. As a result of such skilful practice, the meditator will acquire supreme attainments without difficulty.
To become familiar with the channels and with the method for penetrating the precise points, and also to correct all the defects of the elements of the vajra body, we should place strong emphasis on training in the paths of the channels. We need to do this for several days, or until we experience a clear visualization.
VISUALIZING AND MEDITATING ON THE LETTERS
There are extensive and concise explanations of the visualization of these letters. The extensive explanation includes a detailed visualization not only of the letters located in the four principal vacuoles – those of the navel, heart, throat, and crown channel wheels – but also of those located at the inner entrances of each of the one hundred and twenty spokes of these four channel wheels. This extensive explanation will not be given here because it is quite complex and not absolutely necessary. A concise explanation of the letters of the four principal vacuoles is sufficient to enable us to meet with complete success in our practice of inner fire.
First we visualize within the vacuole of the crown channel wheel a round, flat moon cushion made of white light. This cushion is the size of the circular surface formed when a pea is cut in half. Upon this moon cushion is a letter HAM, which is the nature of the white drop residing at the crown. It is the size of a mustard seed, white in colour. The moon cushion and HAM are suspended upside down.
Inside the vacuole at the throat, we visualize another moon cushion, upon which is a letter OM, which is the nature of the red drop residing at the throat. This letter, which has the nature of fire, is also the size of a mustard seed, but is red in colour and stands upright.
Inside the vacuole at the heart, there is another moon cushion, upon which is a letter HUM, which is the nature of the indestructible drop. It is the size of a mustard seed and blue in colour. Both the letter and the moon cushion are suspended upside down. The indestructible drop is the most subtle drop, and is so called because it does not melt before the time of death.
Finally, in the vacuole of the navel we clearly visualize another moon cushion. Upon this, again the size of a mustard seed, is a red letter short-AH standing upright, which is the nature of the red drop residing in the navel. As this is the principal object of concentration when meditating on the yoga of inner fire, and as all the body’s warmth is generated from this drop, the short-AH should be visualized in the nature of fiery heat. A diagram depicting how these four letters should be visualized is given in Appendix III.
There are two specific purposes of visualizing these letters in the vacuoles of the central channel at the centre of each channel wheel. The first purpose concerns the four joys. We can experience these four joys only when the winds enter, abide, and dissolve within our central channel. The longer and more intensely we can hold the experience of the four joys, the better our experience will be; and our ability to do this is greatly enhanced by visualizing the four letters. As a result of the meditation described below, the white drop in the crown is made to melt. When it does so, it begins to flow down the central channel, eventually passing through the throat, heart, and navel channel wheels, and finally reaching the tip of the sex organ. Once the white drop melts, it descends without interruption. If it flows through a particular channel wheel without being checked or held there, the experience of joy associated with that channel wheel will be fleeting and unstable. However, by focusing our concentration on the various letters, we can arrest the downward flow of the white drop and thereby gain a longer and more intense experience of each of the four joys.
The four joys are explained fully in the next chapter, but a brief description will be useful at this point. The first joy is called simply ‘joy’, and the experience of it originates in the crown channel wheel when the white drop residing there melts. Therefore, initially we must meditate for a long time on the letter HAM in the crown. The experience of this joy is complete when the white drop flowing down the central channel reaches the throat channel wheel.
The second joy, called ‘supreme joy’, originates in the throat channel wheel, and is experienced in full when the white drop flowing down the central channel reaches the heart channel wheel. The third joy, called ‘extraordinary joy’, originates in the heart channel wheel, and is experienced in full when the white drop flowing down the central channel reaches the navel channel wheel. Finally, the fourth joy, called ‘spontaneous great joy’, originates in the navel channel wheel, and is experienced in full when the white drop flowing down the central channel reaches the tip of the sex organ. Thus, to have a sustained and stable experience of each of these joys, we must have gained strong control over the downward-flowing white drop and be able to arrest it at each level of its descent, and this is accomplished by gaining familiarity with the four letters in meditation.
The second purpose of visualizing the letters in the channel wheels is to help us to find the actual object of meditation in the yoga of inner fire. The letter HAM is visualized within the vacuole of the crown channel wheel. Although its outer appearance is that of a letter, we should recognize it as actually being the white drop in the crown. When we practise the fourth stage of inner fire, we should begin by visualizing this white HAM in the crown. We visualize it clearly for a short time and then we move our attention to the red OM in the throat. After a while, we move to the HUM in the heart, and finally we settle the mind on the short-AH in the navel channel wheel. We visualize the short-AH very clearly and feel that it is the nature of powerful, fiery heat. Our concentration should be focused on this letter for a longer time than on the others.
After concentrating on the short-AH, we move our mind back to the HUM at the heart, then on to the red OM in the throat, and finally to the white HAM in the crown. Then we move down again, back to the throat, the heart, and finally stop at the navel. In this way, we move our mind from the crown downwards, from the navel upwards, and finally from the crown downwards once again.
At this point, our concentration is focused on the short-AH of inner fire in the centre of the navel channel wheel. If it is not perceived clearly, our meditation will not be successful. Therefore, this is the time to recall as vividly as possible the pointing-out instructions that we have received from our Spiritual Guide concerning the specific characteristics of the short-AH, such as its location, size, shape, and nature. We visualize the sixty-four spokes of this wheel and the coiling right and left channels that form a twofold knot at the hub of these spokes. Inside the central channel at the centre of this knot is the vacuole of the navel. It is within this vacuole that the letter short-AH resides, standing on a tiny moon cushion. The letter is red in colour, completely pure, infinitely radiant, and has the nature of intense fiery heat. This is the object of inner fire meditation.
Finding the object of meditation depends upon mindfulness and alertness. After finding the object in the manner described above, we should completely dissolve our mind into it and concentrate on it single-pointedly without forgetting it. If this proves difficult, we can think that the letter is our body and that our mind is dwelling within it; or we can think that it is like clothes that we, the mind, are wearing. These techniques will help to close the gap between the subjective mind and the object of meditation. Once we have found the object of meditation, we have reached the first stage of tranquil abiding meditation, if we have not already reached this stage through previous practice. If we meditate continuously, we can gradually accomplish all nine mental abidings. Thus, the short-AH is a unique object of meditation because a single meditation on it yields four important fruits: attaining tranquil abiding; causing the winds to enter, abide, and dissolve within the central channel; igniting the inner fire and causing it to blaze; and accomplishing the realization of Mahamudra.
The present meditation is done primarily to bring the winds into the central channel, and success in this depends upon perfect concentration. Therefore, whenever we do this meditation it is important that we do not see our mind and the object of meditation as being different. As mentioned before, we should completely dissolve our mind into the short-AH so as to eliminate the gap between subject and object. When we are able to do this, we will be able to gain control over the winds so that they enter, abide, and dissolve within the central channel. This is the basis for all the subsequent stages of meditation that culminate in the realization of the Mahamudra.
Khedrub Sangye Yeshe
IGNITING THE INNER FIRE (TUMMO)
The concentration that was generated in the fourth stage of meditation is focused on the letter short-AH within the vacuole of the navel channel wheel. We now combine this concentration on the short-AH with holding the vase breath.
We begin the vase breathing by drawing a portion of the winds of the lower body upwards and gathering them just below the short-AH at the navel channel wheel. This is accomplished by relying mainly upon the power of imagination; we merely feel that we are constricting the muscles of the lower part of our body and thereby drawing the winds gently upwards. As a result, the muscles controlling the retention of urine, excrement, and so forth will constrict slightly, but not to the extent that the two lower doors actually close. We then inhale through both nostrils gently, slowly, and deeply, and visualize that all the winds of the upper body flow down through the right and left channels. When they reach the navel, they enter the central channel and gather just above the short-AH. The third stage of the vase breathing is actually to constrict the muscles of the pelvic floor so that the two lower doors close, and then to draw up completely all the winds of the lower part of the body. These winds then unite with the winds already gathered just below the short-AH. Then we gently swallow some saliva without making any noise. This presses the upper and lower winds together slightly.
We now think that the letter short-AH is completely enclosed by the upper and lower winds, like a jewel in an amulet box. The size of this visualization should be that of a small pea that has been cut in half, hollowed out, and rejoined around an even smaller mustard seed.
We fix our attention single-pointedly on the letter short-AH enclosed within the small sphere, and stop all inhalation and exhalation. Once we are concentrated in this way, it is no longer necessary to keep the lower doors closed. We remain concentrated like this without breathing until we are about to feel discomfort. Then, just before exhaling, we visualize the upper and lower hemispheres of wind dissolving into the short-AH, which, as a result, grows even hotter than before.
We exhale slowly and gently through the nostrils (not through the mouth), all the while remaining concentrated on the short-AH in the centre of the navel channel wheel. We relax for a while, and then continue the vase breathing as before. We can take seven, twenty-one, or more consecutive vase breaths in one meditation session, depending upon the time we have available. If possible, we should not take any additional breaths between the exhalation marking the end of one vase breath and the inhalation marking the beginning of the next. However, if this proves too difficult we may take a few intermediate breaths.
There are other ways of doing vase breathing, but they are in essence the same as the method explained here. This particular method is most suitable for the present practice. While doing this meditation, we do not let our concentration stray from its object, even momentarily, and we always keep in mind that the short-AH is the nature of fiery heat. We need to repeat this practice of holding the vase breath as many times as we can so as to become completely familiar with it.
Once again it is important to stress the need for our concentration to be accurately focused on the proper place within the central channel. The vacuole within the central channel is in the centre of the navel channel wheel, and it is here that the short-AH is visualized and the winds gather. We need to perform four important tasks during this stage of the meditation: (1) constantly to check to see if the place of meditation is accurate, (2) to find the object of meditation without difficulty, (3) to hold the object of meditation continuously through the force of mindfulness, and (4) to have our mind mix completely with the object of meditation. If we practise these four well, we will definitely succeed in our meditation on inner fire, and as a result we will be able to cause the winds to enter, abide, and dissolve within our central channel.
There are two purposes served by holding the vase breath. The first is that we arrest the flow of wind within the right and left channels and thereby pacify the gross conceptual minds. As mentioned before, if the winds stop flowing within the right and left channels they must then flow within the central channel.
Concerning this first purpose, it should be noted that it is possible to bring the winds into the central channel merely by concentrating on the short-AH, without doing vase breathing at all. This is the most peaceful of all techniques for bringing the winds into the central channel and it is excellent if we are able to do it. With this method, there is no danger of disturbing the winds. Moreover, this method is more powerful than others for gaining a realization of clear light. On the other hand, by using the vase breathing method we are able to bring the winds into the central channel much more quickly.
As indicated before, the vase breathing technique itself can be performed either peacefully or forcefully. The technique described here, wherein the muscles of the lower body doors are constricted gently, is the recommended peaceful method. The more forceful method involves clenching the muscles of the arms and legs, thereby forcing the lower winds to gather more rapidly. It is said that if a meditator does not experience success with the peaceful method, he or she should practise a more forceful method for a while and then return to the gentler technique.
There is a similarity between the different methods for causing the winds to enter the central channel and the different ways of dying. The peaceful method, whereby we merely concentrate on the short-AH, is similar to the process that occurs during a natural death, when the winds dissolve into the central channel slowly and progressively and therefore allow a greater opportunity for discerning and meditating on clear light. The most forceful method is similar to what happens during a sudden, violent death. The winds dissolve very quickly, and as a result of this hurried movement it is more difficult to be aware of the appearance of clear light. Therefore, the best way to meditate would be to use the vase breathing technique at first to gain experience in concentrating the mind on the short-AH in the navel channel wheel, and then, once familiarity has been established, to proceed with the more peaceful method of using concentration alone.
The second purpose served by holding the vase breath has to do with the downward-voiding wind residing in the central channel just below the navel channel wheel. By dissolving the upper and lower winds of the body into the short-AH as described above, we are able to cause the downward-voiding wind to move upwards. When this happens, the inner fire will ignite and blaze.
When people engage in sexual intercourse, the downward-voiding wind is also caused to move upwards by the union of the male and female sex organs, but this movement does not take place within the central channel and so the result is only a momentary igniting and blazing of the ordinary inner fire. Because of this ignition and blazing, the drops in the lower part of the body melt and flow downwards, resulting in a brief experience of bliss, but this lasts only until the drops leave through the sex organ or, in the case of the woman, collect in the uterus. By holding the vase breath and concentrating on the inner fire, however, the downward-voiding wind can be caused to move upwards inside the central channel. This will cause the inner fire to ignite and blaze and the drops to melt – all within the central channel. Those who do not practise Secret Mantra cannot accomplish this result. Although they may be able to ignite the ordinary inner fire and cause it to blaze through sexual intercourse, they are unable to cause the drops to melt within the central channel or to cause them to descend from the crown channel wheel. Since ordinary sexual intercourse cannot cause the winds to enter the central channel, or cause the inner fire to ignite and blaze therein, it can never benefit the practice of completion stage.
Just as ordinary sexual intercourse can cause the inner fire to ignite and blaze in the fashion described, so too can certain ordinary meditations generate the heat of inner fire within the body. However, generating such heat serves no purpose other than to keep the body warm; it lacks the power to bring realizations. If our only aim is to warm the body, we do not need to do meditation; it would be easier simply to wrap ourself in a blanket or to put a heater on!
To practise inner fire purely, we should strive to ignite the inner fire within the central channel, for to ignite it outside the central channel will only detract from the heat that could be generated within. As a result, the drops will not melt and flow within the central channel, and the meditation will not bring any completion stage realizations. If Mahamudra meditation is not successful, it will not be possible to perceive the clear light. On the other hand, when the inner fire ignites and blazes within the central channel, the winds enter, abide, and dissolve therein. Then there is nothing to prevent us from generating spontaneous great bliss, the main purpose of inner fire meditation.
To ignite the inner fire by means of the vase breath, we visualize that as a result of dissolving the upper and lower winds, the downward-voiding wind flows upwards and blows against the short-AH. It should be noted that whereas before the lower winds of the body were merely visualized as ascending through the central channel to form the lower half of the sphere surrounding the short-AH, now the downward-voiding wind below the navel channel wheel actually does flow upwards to blow against the letter. Just as red coals grow hotter when blown upon by bellows, so the short-AH now burns more intensely as it is fanned by the downward-voiding wind. We imagine that the letter becomes so hot that it could consume anything. We visualize that it becomes hotter and hotter, all the time glowing more brightly, until the fine upper tip of the nada of the short-AH finally bursts into flame for a moment and then dies down again. The nada continues to flare up and subside in this way as it is fanned by the upward movement of the downward-voiding wind, just as hot coals flare up and subside as they are blown on by bellows. This is the fifth stage of the meditation, which is called ‘igniting the inner fire’. We should continue training in this practice until we have actual experience of this ignition.
According to Je Tsongkhapa’s tradition, each stage of meditation on inner fire should be practised methodically and thoroughly until successful results arise. If we practise inner fire meditation too quickly, we may be able to generate bodily heat, but this will actually prove a hindrance to receiving the true fruits of inner fire. Therefore, we should abandon all expectations and practise slowly and thoroughly; then we will meet with success. Many great meditators of the past took four, five, or six years to perfect the meditation on inner fire. We can even spend an entire lifetime practising this yoga. As Longdol Lama said:
Inner fire meditation is like a wishfulfilling cow, from which we can receive an inexhaustible supply of nourishment.
CAUSING THE FIRE TO BLAZE
The sixth stage of the meditation concerns the blazing of the inner fire. This is very similar to the fifth stage and is also done in conjunction with vase breathing. As always, the first step is to find the object of meditation – the short-AH on the moon cushion within the vacuole in the centre of the navel channel wheel inside the central channel. We remember that the short-AH is the size of a mustard seed, has the nature of fire, is very red, and sparkles with radiant light. We find this object and dissolve our mind into it.
Now we practise vase breathing, keeping our concentration firmly focused on the object of meditation. As before, the winds dissolving into the short-AH while we are holding the vase breath causes the downward-voiding wind just below the navel channel wheel to move upwards, and this in turn causes the heat of the short-AH to increase powerfully. In the fifth stage, we visualized that the fine upper tip of the nada repeatedly burst into flame and then died down again, but at this stage we visualize that it blazes constantly without subsiding, just as coals in a fire, having been brought to life, blaze of their own accord.
The flame at the tip of the nada gradually increases in length until it is the size of a sewing needle, having the same diameter and being extremely sharp at its upper end. Though the flame is very small, it is extremely powerful. We visualize this needle of flame in the exact centre of the central channel, standing very straight. We now visualize that the powerful heat generated by this needle of fire ascends through the central channel in the same way as heat rises from the tip of a candle flame. Warmed by this ascending heat, the HUM at the heart channel wheel, the OM at the throat channel wheel, and the HAM at the crown channel wheel heat up until they are on the verge of melting.
At this point, our concentration should be focused primarily on the short-AH in the navel channel wheel, but one part of our mind should visualize the other letters within the upper channel wheels and feel that they are reaching melting point. This entire visualization is done while holding the vase breath. Just before it becomes uncomfortable to hold it any longer, we release the breath slowly and evenly through both nostrils. We should practise this meditation until we gain proficiency in it. As mentioned earlier, we can begin with vase breathing and then, when our concentration is well developed, continue the meditation with concentration alone.
When the fire blazes within the central channel as described, we will be able to generate spontaneous great bliss as the white and red drops melt, but, because these melted drops will be flowing within the central channel, there will be no danger of our losing them through the sex organ.
When we first start to practise inner fire meditation, we should emphasize the first stage and remain with it until we gain some experience. Then we should move to the second stage, train in that until we gain some experience, and then progress to the third stage, and so on, until we are proficient in all eight stages. When we are skilled in these, we can practise them all successively in one meditation session. Since the time normally available for meditation is limited, it may be difficult to devote enough time to each stage to gain the desired proficiency. In this case, for the sake of gaining familiarity with inner fire meditation, we may practise all eight stages in one sitting. This will not bring deep experience, but it will allow us to become familiar with all the technical methods of the eight stages, so that when we do have the time to practise thoroughly in retreat, we will be able to proceed with confidence.
MERE BLAZING AND DRIPPING
The seventh stage evolves from the previous stage and is also done in conjunction with vase breathing. Once again we find the object of meditation – the short-AH and its needle of flame – and let the flame gradually grow longer. It has the nature of very powerful fire, which ascends through the exact centre of the central channel. When it reaches the centre of the heart channel wheel, it coils clockwise once round the upside-down letter HUM, thereby bringing it closer to melting. The flame then gradually continues up the central channel until it reaches the centre of the throat channel wheel, where it coils clockwise once round the upright letter OM, bringing it closer to melting as well. The thread of flame then continues upwards until it reaches the centre of the crown channel wheel and touches the bottom of the upside-down letter HAM. As a result, a white drop drips from the letter, just as butter melts and drips when it is held above the tongue of an open fire. At this point, we visualize that the fire subsides, reducing back down to a needle of flame issuing from the short-AH. During this meditation, there is no need to visualize the moon cushions.
The melted white drop drips from the HAM in a long, fine thread, as thin as the thread of a spider’s web. This is similar to the way in which honey drips in a long thread from a small hole punctured in a tin of honey. As it drips down, the drop dissolves into the OM at the throat, causing us to feel extremely blissful. Then it drips out of the OM and continues to descend until it reaches the heart channel wheel, where it dissolves into the HUM, causing us to experience even greater bliss than before. Finally the drop reaches the navel channel wheel and dissolves into the flame of the short-AH, causing it to become even hotter, just as butter dripping onto an open fire will cause the fire to burn more intensely. As the heat of the letter increases, so does our experience of bliss. If possible, this entire visualization should be done while holding a vase breath. If this is too difficult, we may do the vase breathing beforehand and then, while breathing normally, increase the length of the needle of flame and continue with the rest of this stage of the meditation.
AN EXPLANATION OF EXTRAORDINARY BLAZING AND DRIPPING
This eighth stage is similar to the preceding one and is also done in conjunction with vase breathing. The needle of flame ascends through the central channel like a red-hot electric wire. It coils around the HUM and OM as before and ascends to the centre of the crown channel wheel. Once the flame reaches the HAM, the practice begins to differ from the preceding stage. Instead of melting the white drop, the thread of fire coils clockwise once round the letter, bringing it almost to the point of melting, and then continues through the central channel, arching downwards until it reaches the point where the central channel terminates between the eyebrows.
When the fire reaches the point between the eyebrows, its light shines forth from the opening there, reaching instantly to the ends of space, pervading all the environments and inhabitants of the desire realm, the form realm, and the formless realm. The light purifies the faults and defilements of all these worlds and their inhabitants, and causes them to melt into light, mix together completely, and become undifferentiated within a single small sphere of blue light. We visualize this sphere in front of us, the size of a light bulb.
At this point, we visualize that all the Buddhas of the three times and the ten directions appear in the form of Heroes and Heroines in single-pointed embrace, filling the whole of space beyond the sphere of light. We visualize that rays of brilliant blue light emanate from the sphere and enter through the left nostril of each Father. This light dissolves into the indestructible drop in the heart channel wheels of the holy beings, causing them to experience uncontaminated spontaneous great bliss.
