Geshe Rabten
Treasury of Dharma
Edited by Brian Grabia based on an oral translation by Venerable Gonsar Rinpoche
First published in 1988
Tharpa Publications, ISBN 0-948006-04-8
Photographs by Ruedi Hofstetter;
Photograph author by Gonsar Rinpoche
Illustrations: Gonsar Rinpoche p. 107;
© Tibetan Monastic Institute Rikon p. 117; Patrick Vent p. 31
© Edition Rabten
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A treasury is a house or a container filled with various kinds of precious materials. It is not just filled with a few jewels, but is abundantly full of precious stones, precious metals and the like which the owner can wishfully enjoy.
Similarly, this book contains all the essential points of the practice of Dharma teachings of Buddha, which makes it more precious than a collection of hundreds of thousands of material jewels.
Although a person may possess a head size diamond and be skilful in using it, it cannot provide more than a partial happiness through alleviating poverty and fulfilling the need for food, clothing, housing and the like. But along with this limited happiness a lot of undesirable experiences might arise due to the danger of losing the diamond and attracting thieves and gangs.
However, even just a part of the precious Dharma not only fulfills one’s temporary needs, but also accomplishes the result of everlasting happiness.
Buddha has clearly pointed out that the root or principal cause of happiness and suffering of the sentient beings is to be found in their minds, not externally. Although many sentient and insentient objects which exist externally may sometimes serve as a condition for one’s happiness or suffering, the principal cause lies in one’s virtuous and non-virtuous states of mind. If mental factors such as ignorance, egoism, greed, hatred, pride, jealousy and so on forcefully dominate one’s mental continuum, endless problems and sufferings for oneself and others will result instead of peace and happiness. Even positive external conditions turn into negative conditions for oneself. On the contrary, if satisfaction, contentment, altruism, patience, love, compassion, wisdom and so forth are strong and stable in one‘s mind, even the negative conditions are transformed into supportive factors producing endless benefits and happiness for both oneself and others.
This is not merely a belief, a theory or philosophical hypothesis, but is established through direct experience. Therefore it is very important to bring about a positive transformation in oneself by recognising the root causes of one’s own happiness and suffering. Since the faults in the mind, no matter how great they may seem, are not in the nature of the mind itself, they can be totally eradicated. It is also a reality that no matter how weak the positive qualities in the mind, with adequate methods they can be developed infinitely. Such accurate methods are the essence of the teachings of the fully Enlightened One. Buddha showed the beings the way to ultimate liberation from all sufferings and to the attainment of lasting happiness by teaching them how to develop their minds.
In general, the entire teaching of the Buddha is contained in the Tripitaka, the so-called Three Collections, still available in more than one hundred volumes known in Tibetan as Kagyur. These scriptures are highly revered and studied in the Buddhist monasteries. The teachings they contain are as profound as the ocean and as vast as space. Today therefore, many people who are limited in their mental capacities, determination, patience and time have difficulties studying and understanding these teachings, thoroughly, and even more difficulties applying them into practice correctly.
Thus it is indispensable to have instructions which show the method of gathering and practicing the entire essence of the teachings of the Buddha in the mental continuum of an individual. Such instructions should not merely be invented or interpreted at convenience by some clever person. They should derive from a true master who, on one hand, possesses the wisdom which is brought about by a thorough analysis of these teachings, dispelling all fabrications and wrong views, and, on the other hand, has generated in himself a valid realization through complete integration of his own mind with the practice. Moreover, such instructions should be given out of compassion towards the sentient beings, without any hope for or interest in personal fame and gain. Such true masters are in general rare and texts written by such masters are indeed very rare. Every day new books emerge which may have the appearance of Dharma yet are devoid of the essence of Dharma, containing only idle gossip to entice credulous beings. To publish precious instructions like these in the form of a book at such a time is without any doubt a work of limitless benefit.
The author of this book was our compassionate master, the Venerable Geshe Rabten Rinpoche who was an outstanding scholar Pandit as well as a highly realised Siddha. He was an embodiment of compassion and an unsurpass-able refuge for this and future lives for countless sentient beings including myself.
He was born in Dargye, eastern Tibet, in 1921. Until the age of nineteen he fulfilled his family duties and then, out of his own will, chose the renounced life of a monk. Then he entered Tibet’s most reputed monastic university, Sera Tekchenling, and began his studies in the Je college. Under the guidance of his teachers such as the most Venerable Geshe Jampa Khedrup, he mastered through learning, contemplation and meditation the entire teachings of Dharma, collected in the three vehicles and the four classes of Tantra. He was renowned as a zealous student, unchallengable debater, pious practitioner and unsurpassable teacher in and out of the monastery.
Through integrating all of his intellectual knowledge with the practice of meditation, he attained the deep insight into the nature of the phenomena and the ability to fulfill the purpose of oneself and others. Due to these qualities countless seekers of Dharma have become his disciples in Tibet, in exile in India and later in the west. From these disciples outstanding masters with great qualities have come forth. Among those who are known in the west are Lama Thubten Yeshe, Lama Zopa Rinpoche, Geshe Karyang, Geshe Tenzin Gonpo, Geshe Pemba, Geshe Thubten Trinley and Geshe Thubten Ngawang, just to name a few. There are many more in India and Tibet.
His outstanding qualities were recognized and cherished not only by his disciples, but also by the great masters of our time such as H. H. the Dalai Lama and his two eminent tutors. Kyabje Trijang Dorje Chang, the junior tutor of H. H., in particular regarded him as one of his closest spiritual sons, and Geshe Rinpoche also regarded this particular master as his principal master or spiritual father who represented the embodiment of all Buddhas.
In 1964, H. H. the Dalai Lama selected Geshe Rinpoche and the Venerable Lati Rinpoche out of hundreds of Geshes to become his new Tsenshaps, that is his philosophical assistants. In 1969, in accordance with the wish of H. H. the Dalai Lama, Geshe Rinpoche started to give teachings to the westerners in Dharamsala. In 1974, at the invitation of Mme Anne Ansermet as well as many other disciples, he came to Europe for the first time and gave teachings of Dharma in many countries, thus opening the great gate of the Dharma in this part of the world. In the following year he was again sent back to Europe by H. H. the Dalai Lama as the abbot of the Tibetan Monastic Institute in Rikon, Switzerland, in order to fulfill the spiritual needs of westernes as well as Tibetans living in Europe. Eventually, due to the growing number of people seriously interested in the thorough study and practice of Buddhism, he founded Tharpa Choeling, the Center for Higher Tibetan Studies in Mont-Pèlerin, Switzerland (which was later renamed into Rabten Choeling in memory of Geshe Rinpoche); Tashi Rabten in Feldkirch, Austria; the Tibetan Center Jangchub Choeling in Hamburg, Germany; the Phuntsok Rabten Association in Munich, Germany and Ghe Phel Ling in Milan, Italy. These monasteries and cen-ters have become centers of attraction for those, who are seeking authentic and serious studies of Dharma. That, too, is the result of his uninterrupted, tireless turning of the wheel of Dharma up to the end of his life, with the sole intention to serve the teachings of Buddha and the sentient beings. Because of these reasons it is certainly appropriate to say that Geshe Rinpoche was the chief founder of the pure and complete Buddha-Dharma in Europe.
Out of the immeasurable amount of his teachings of Dharma, he gave the teachings contained in this book in 1974 in Rolle, Switzerland at a place called Près de Verts. There for he gave a very intensive three-week meditation course to a gathering of over onehundred people. This teaching contains all the essential points of Dharma without exception. He taught it all out of his own experience and, because of his great compassion and skilfulness, he presented it in the clearest and most understandable manner, which is a well-known quality of his teachings. Therefore it is certain to illuminate the mind of anyone sincerely interested in Dharma. The readers will find the proof of this in themselves.
This teaching was first orally translated into English in a very literal way by myself. My friend Brian Grabia, a long-time student of Geshe Rinpoche, corrected the English very thoroughly and made it available in this beautiful written form, a pleasure to read for everybody. I would like to express my deep thanks to him.
If one keeps the precious jewels coming out of this Treasury in one’s heart, they cannot be taken away by anybody and will radiate the light of immeasurable benefit and happiness for oneself and for others.
I conclude this foreword with my prayers for the long life of our dear Venerable Tenzin Rabgye Rinpoche, the young reincarnation of the author of this book, our beloved Master Venerable Geshe Rabten Rinpoche.
Gonsar Tulku
Le Mont-Pèlerin, Switzerland
April 1997
Buddha Shakyamuni
The founder of Buddhism. This statue is the central figure in the main temple of Rabten Choeling.
Je Tsongkhapa
A merchant, a disciple of Je Tsongkhapa, miraculously found a statue of his master in a lake. He had a mould made from it. Je Tsongkhapa blessed it personally and said: ‘O merchant, this is a wholesome action.’ Since then, statues cast from this mould, such as the one shown in this picture, are known as Tsong Poen Geleg (the virtuous merchant). These rare statues are highly revered in Tibet.
Venerable Geshe Rabten Rinpoche
Venerable Rabten Tulku Rinpoche
The reincarnation of Ven. Geshe Rabten Rinpoche born in 1987 in Northern India, presently living in Switzerland under the care of Ven. Gonsar Rinpoche.
I am very happy to see you all here. The fact that we have gathered to listen to the Dharma is certainly a sign of our having established a relationship in the past. In the next few days we shall try to learn something about the Dharma. A human being is a combination of body, speech and mind. But the work we shall be doing here will be mainly concerned with the mind. While we are here together it will be a good idea to follow a fairly disciplined way of life. Usually, we spend a great deal of time talking, often saying the first thing that comes to our minds. But while we are here let us try to refrain from this type of small talk and speak only of things which are relevant to the Dharma. This is especially important if, when the teaching is over, we want to be able to meditate on it. If we expect to get results at that time we must start now by paying attention to the teaching and by checking our actions during the course of the day. That is why we should talk only about matters relating to the Dharma and what we are doing here.
We usually go wherever we feel like going, but those who are living here in the house should stay on the premises during the course of the teaching. For those of you who are commuting, please try to keep your travel to a minimum and to avoid any unnecessary activity during this time. Unless we limit our movements and concentrate on the teaching, later, when we try to meditate, we will not get the positive results we would like.
Usually, our mind is busy with a whole host of thoughts. We make many plans and spend a great deal of time thinking about them. But for the duration of this course, we should try to control our minds and avoid thoughts which are unconnected to the Dharma. Again, this is essential if we wish to obtain any results from our meditation and practice.
If our body, speech and mind work together and are concentrated on the teaching, we can expect positive changes. You have all come here to listen to the Dharma and this makes me very glad. During this time you should try to be kind and considerate towards one another and to behave calmly and peacefully. Because the purpose of the Dharma is to bring harmony to everyone we must start by being peaceful and harmonious among ourselves. It would be best too if you refrained from smoking, at least in such places as the meditation room. For the duration of the course you should try to be as energetically and wholly devoted to your practice as possible. Although we may not have many days to spend together, if we use them in this way we will be using our time well and can expect to obtain satisfactory results. I will teach every day and as some of you have little or no experience of Dharma practice it is possible that you will not understand some of the things I will speak about. If this happens, please make a note about what isn’t clear and if necessary we can discuss it privately. Whatever the case, I hope that you will take notes and think at great length about what is said, not just letting it in one ear and out the other.
When listening to the Dharma, therefore, you should try to remain attentive and to be as little distracted as possible. If, instead, your eyes wander and you think about whatever comes to mind you will be unable to retain what you hear. When a cup is lying on its side, try as we may we will never be able to fill it with water. This illustrates the effect or rather lack of effect that the teaching of the Dharma has on a person who is listening distractedly. If you are listening closely, the next requisite is that you remember what has been said and think about it often. This will enable you to keep in mind what you have heard. If we pour water into a cup with a hole in it, it will only run out. This is like someone who listens to the Dharma but makes no effort to remember it.
The primary purpose of our Dharma practice is to get rid of suffering, the pain which pervades us both physically and mentally. It is not a means of achieving fame, of accumulating wealth or attaining any other kind of worldly goal. We should listen to the Dharma with the motive of eliminating our unhappiness. Someone who engages in Dharma practice is comparable to someone who is ill. The person teaching is like a doctor and the Dharma itself is like the medicine or cure for the disease. In brief, there are three ways of listening to the Dharma: listening well and attentively, keeping what is taught in mind, and having the proper motivation.
In the first part of this teaching, I will speak about the four noble truths. These are the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering and the truth of the path. During the latter half I will talk more particularly about the Mahayana path. This teaching will not be of an academic nature but will be based on those aspects of the Dharma which will be most beneficial to most of us here. This concludes my introductory remarks.
All living beings in this world are constantly engaged in physical, vocal and mental activities. All these activities are directed towards the attainment of happiness and the avoidance of unhappiness, for we always seek what is pleasing and want to avoid what is displeasing. Happiness is what pleases us and suffering is what causes us displeasure. All beings wish to avoid pain. It is quite obvious that human beings wish to avoid suffering and, when we see a cold, wet dog who wants to come in out of the rain and crouch by a warm fire, we realize that animals too have this desire. Whatever our ethnic origins or social status, we all wish to avoid unhappiness and make great efforts to do so.
The converse is true of happiness. Animals both small and large seek what is pleasurable, whether it is something to eat, drink or a comfortable place to live. This is easy to understand and clear to all of us. The same is true of human beings. We seek as much happiness as possible. Yet when we achieve it we still want more. And having obtained more, we continue to crave additional satisfying experiences in an endless round. Whatever we achieve we want more and are never satisfied. Hence we can see that all our activity and worldly involvement is motivated by one or both of these two factors – the desire for happiness and the wish to avoid suffering. Although this may be obvious to all of you it is still very important to reflect on this repeatedly in order to deepen your understanding.
There are many kinds of suffering, and upon deeper reflection we can see that they can be divided into three types. The first is the suffering which all beings recognize as such. The second and third types are much harder to understand.
1 The suffering of suffering
The first type is called the suffering of suffering or manifest suffering. This is obvious to all of us – our physical pain, such as illness, broken bones, cancer and heart attacks for example, and our mental troubles – worry, disappointment, grief, and fear. We can all recognize such experiences as suffering, and it is this type of suffering that we are constantly trying to avoid and eliminate. Animals also try to escape it but in this respect humans are superior. Because of his ability to think and reason man has achieved far more sophisticated means of relieving unhappiness. An animal may be capable of stopping momentary suffering but is unable to plan ways of avoiding pain in the future. Human beings do have this ability to think and plan ahead. When we realize this we must make an effort to take full advantage of this opportunity and to use our mind to its utmost capacity.
What shall we use our mind for? We will use it to eliminate suffering. Not only our present suffering but also that which could otherwise arise in the future, both in this life and lives to come. There are times in our lives when our pain seems to cease or lessen, such as when we go to the doctor and are cured of an illness, but suffering cannot be permanently eradicated in this way. If we wish to root it out totally we must engage in the practice of Dharma. If we go on living as we have in the past there is no possible way of stopping unhappiness. It may at times lessen or become more subtle but it does not disappear and will only afford us a temporary respite. Even if we are free of physical illnesses we are often plagued by mental agitation. If not by our body then by our mind are we caught in this web of sorrow. This should be obvious to all of us. Our hope lies in the fact that by using and developing our mind we can destroy suffering completely.
Of the two types of suffering, physical and mental, it is much more important for us to eliminate the latter. This is because mental suffering is more difficult to bear. In much the same way, mental happiness is much more lasting and powerful than physical well-being. It is for this reason that the mind comes first in the practice of Dharma. If someone is experiencing mental anguish, even in the most pleasant surroundings he will remain miserable. This should be clear from our personal experience. When one has a peaceful and satisfied mind and experiences physical hardship and misery it is much easier to bear. This is because one’s mind is content. Hence it is essential that we eliminate mental suffering and achieve peace of mind. Because the Dharma is a cause for bringing this about, it is through the practice of Dharma that we can therefore become happy and put an end to all sorrow.
In order to grasp this more clearly we can use the following illustration. Although a person may be immensely wealthy, if he is not mentally at peace and happy he will never really be satisfied. A familiar example is men in positions of political power. A man or woman may become a president or a prime minister and be respected and honoured by many. But it will be extremely hard for them to enjoy real peace of mind as long as they are engaged in politics. So although they may have temporal authority and great wealth, they may still remain mentally restless. If we think about this its significance will become clear. On the contrary, a person with a happy and peaceful mind, although he may lack sufficient food and clothing, will stay happy despite such difficulties.
We practise Dharma in order to eliminate suffering and attain happiness, to end mental pain and to obtain mental well-being. The Dharma is the only way of accomplishing this aim. The first type of suffering, the suffering of suffering, should now be clear. It refers to physical and mental suffering, sickness, hunger, thirst, depression, despair and so on. All of you have experienced such suffering and so there is no need to dwell on it further.
2 The suffering of change
The second type of suffering is more difficult to understand. It is called the suffering of change and is what is generally considered to be happiness. Although we may think that what we commonly call happiness is just that, in fact it is not a state of permanent and lasting happiness. If what we call happiness were really happiness we should be able to enjoy it for an infinitely long time. It would never change and we would always be able to remain in the same happy state. But we know from our own experience that it never lasts. Slowly the circumstances change and our happiness disappears and in its place we are left in a state of indifference or misery.
For example, it is now summer and people are going for holidays to the mountains or nearby lakes to relax and enjoy the weather and, of course, to be happy. This they all consider real happiness. But if we think in this way we are reasoning wrongly. It is true that when we arrive at our favourite vacation resort we can feel quite happy and content for a while. But if we were forced to remain in that situation indefinitely, our happiness would slowly turn into depression and out of dissatisfaction and boredom we would long to go somewhere else. For some, this unrest would arise as a result of physical hardship and they would begin to miss the comforts of home. For others, the discontent would be mental. They would feel restless and bored and want to do something else. In one way or another, the happiness would diminish and eventually would change into its opposite. If it were true happiness it should continue indefinitely and become more and more satisfying. So suffering of this kind is called the suffering of change. What we first experience is pleasant and enjoyable but as time goes on it eventually changes into dissatisfaction.
If we are too hot and miserable on a mid-summer afternoon like this we think of how nice it would be down by the lake and are unhappy because we cannot go there. And if we did go to the lake and were able to dive into the cool refreshing water it would be pleasant for a while. But if we were to stay in that lake for an hour or two it would soon become the source of real suffering. This same principle applies to property, riches, social status and so on. When we do not have such things we long for them ardently and are convinced that they are the real cause of true happiness. But when we do obtain what we want, although we experience a short period of satisfaction, somehow something seems to go wrong and before long we begin to fret and feel dissatisfied with our good fortune. Sooner or later it becomes the source of misery. I am not making this up. If you recall and reflect deeply on your own experiences in life, you will see for yourself that this is how things are.
Until now we have all considered what we call happiness to be true and lasting happiness and have spent endless hours in pursuit of it. Everyone can understand the first kind of suffering; it is quite obvious. But it requires reflection and contemplation in the light of Dharma teachings to realize that the second kind, the suffering of change, which we usually regard as happiness, is also a kind of suffering.
3 The all-pervasive suffering
The third kind of suffering is even more difficult to understand. It is referred to as all-pervasive suffering or the suffering which is inherent in our body and in our mind, the psycho-physical aggregates. Actually, it is relatively easy to recognize that what we commonly refer to as happiness is not something permanent and lasting, but soon changes and can easily be transformed into pain. But to understand that our body-mind complex, everything that makes up our personality, is pervaded by suffering is infinitely harder. For example, if we have an injury on our arm and put ointment on it, the pain abates and a pleasant sensation is felt. If, on the other hand, we hit it or put salt on it this causes a great deal of pain. The injury is the base on which the two sensations of pleasure and pain arise. Its very nature is suffering, but we feel nothing until an external factor intervenes to provoke a pleasant or unpleasant reaction. The blow which strikes the injury is an example of the suffering of suffering. When we apply ointment to the injury and a pleasant sensation arises it is an example of the suffering of change. When we simply ignore the wound and feel neither pleasure nor pain this illustrates all-pervasive suffering. This is because by its very nature the injury is suffering.
This is a brief explanation of the three kinds of suffering. To sum up our situation, we are constantly experiencing pain of various degrees of subtlety. It is ever-present in our lives and pervades the very nature of our being. It is important that you should think deeply about this fact. If there were no way of eliminating such suffering there would be no point in your coming here. But in fact there is a way to eliminate it and each of us is capable of doing so. The method lies within ourselves. It consists essentially in the proper use of the reasoning and reflective faculties of our mind. It is not something that we can obtain from others or buy at a special shop. If it were, things might be different! Whoever we are we have this ability. Everyone is capable of freeing himself from the domination of suffering and of eliminating it completely, whether he is rich or poor, young or old, man or woman. The method is to use our mind for the practice of Dharma. To do so we must first gain control of our mind and consequently acquire self-determination in the way we make use of it. At present, it is as though our mind is out of control – it thinks about what it wants without our really being able to control and direct it. We need only observe it for a few moments to see how true this is. By means of our practice of Dharma we are trying to bring our mind under control, and become its master. At present, our mind resembles a wild elephant – it charges off anywhere at the slightest whim and is a danger both to ourselves and others. But this wild elephant is not completely beyond our control. We can catch it, tame it and eventually it will become our servant, helping us to practise the Dharma. We will become its master and guide and direct it as we wish. The method for gaining mastery of the mind is meditation. If we had enough time I would explain to you in great detail all the stages in the practice of meditation and then afterwards you could set about putting them into practice. But as our time is limited, I will teach you one meditation technique and then we will practise it. Later I will teach you another one and again we will meditate. In this way I will be able to explain to you several meditation practices and you will be able to use those which you find most helpful for your development.
Meditation is a means of controlling, taming and eventually transforming the mind so that the necessary freedom can be achieved which makes it possible to eliminate suffering. The most favourable meditation posture is what is known as the full-lotus position. If you find it difficult to sit in this way the half-lotus is also satisfactory. The main point is to sit comfortably, whether one is on the ground or on a chair. If we try to sit in a particular posture and experience pain in our legs and knees and are unable to sit calmly, our meditation session will be wasted and all we will think about is physical pain!
The hands should be placed at the level of the navel, the right on the palm of the left with the thumbs forming a triangle with the palms. If you have difficulty in keeping your hands in this position, you can put a small cushion underneath them to prop them up. The arms should be held slightly away from the body to allow the circulation of air. The shoulders should be erect and the spine straight. The head should be inclined slightly forward. You should not allow your eyes to wander but should focus them in the general direction of your lap in a relaxed, half-closed position. If you try to focus them on the end of your nose you will become tired and your eyes will begin to ache. The tongue should rest lightly against the palate and the mouth and teeth should rest in a natural position.
The reason for sitting in this way is that when one is meditating there is a tendency to forget about the body and this position allows the body to remain comfortably erect without having to make a conscious effort. The fact that the navel is contained within the triangular shape formed by the arched thumbs and the palm of the right hand will be useful in future practices. The body is kept erect so that the channels in the body straighten and the air element which circulates through them can pass freely. If we are breathing properly and the air is flowing through the channels correctly our mind will become clearer and our meditation will benefit accordingly. The head is slightly bent forward to keep the heat element from increasing which would cause us to become thirsty while meditating. Also, if the heat element were to increase we would tend to get headaches and a painful neck. The eyes are lowered to prevent the mind from wandering as a result of visual stimulation. They should not be completely closed as this would cause drowsiness and one might fall asleep. However, it may be easier for some people to meditate with their eyes closed. If so, this is all right. The tongue should rest against the palate to prevent the throat from becoming dry. The mouth itself should be left in a relaxed, natural position with the lips gently touching.
Meditation is a mental activity. In order that we may use it to our advantage we must first calm the mind. Also, we must make an effort to purify the subtle energy channels in our body. We must attempt to clear them as much as possible so that they can function properly. There are thousands of these channels throughout our body but we shall be concentrating on the three main ones located near the spinal column.
When meditating, you should try to keep your back as straight as possible. If you do not, you will feel uncomfortable. We will begin this particular meditation by visualizing a thin, red channel within our body located on the right-hand side of the spinal column. (1) These channels are composed of very subtle matter and should not be confused with physical arteries or veins. This red channel begins four finger-widths below the navel and travels upwards, just to the right of the spinal column, to the top of the skull, above the brain but below the bone. At this point, near where the skull is soft in a new-born child, it bends like the handle of an umbrella and ends at the opening of the right nostril. We should visualize this channel as being straight and smooth. In the same way we should visualize a white channel beginning four finger-widths below the navel and running upward along the left side of the spine, bending at the crown of the head and ending at the left nostril. We visualize the two channels as being about the size of the small finger, like two hollow tubes. In the right, red channel we visualize blood flowing and in the left, white channel, we visualize seminal fluid.
We will begin the meditation by visualizing the white channel as being inserted into the red channel at the point four finger-widths below the navel like a small, hollow tube fitting into a larger one. Having clearly imagined these two tubes joined four finger-widths below the navel one should then block the right nostril with the right index finger. We then inhale through the left nostril and visualize the air descending through the left channel. When it reaches the point at which the left channel is inserted into the right channel we then begin to exhale and simultaneously we remove the right index finger from the side of our right nostril and use it to block the left nostril. As we breathe out we visualize this inhaled air passing from the left channel into the right, rising up the right channel and being exhaled through the right nostril. As we do this visualization we imagine that the air flowing through the channels cleanses them of all impurities and that they are left clean and luminous, in much the same way as wind blows away dust. At the time of breathing out we can imagine that our right nostril is somewhat like a factory chimney pouring out the smoke of our impurities.
We should breathe slowly, calmly, and deeply both during the exhalation and inhalation. There is no need to force the breath. Breathe normally and as regularly as possible. At the outset there may be some difficulty because we tend to take shallow breaths, but gradually we shall become accustomed to the practice and our breath will naturally lengthen. We should do this cycle of inhaling through the left nostril and exhaling through the right three times. Imagine with each inhalation and exhalation that the rising air completely cleanses the right hand channel and that it becomes luminous like a channel of very subtle red light.
When we have completed this cycle three times, thereby cleansing the right channel, we should then reverse the process and cleanse the left. (2) We now insert the end of the right, red channel into the white left channel at the point four finger-widths below the navel. We now block the left nostril by applying pressure to the left side of the nose with the left index finger and then slowly and gently inhale through the right nostril. As the breath reaches the point four finger-widths below the navel we then use the same finger to block the right nostril and exhale slowly and gently through the left. We repeat this process three times. While doing so we imagine all the impurities of the left, white channel are expelled with the breath. The channel itself becomes pure and luminous like a radiant tube of subtle, white light. The channels themselves are supple and tender although they remain straight along the spine.
We now visualize a third, blue, channel located between the other two. (3) It also begins at the point four finger-widths below the navel and runs up along and slightly in front of the spinal column. When it reaches the crown of the head it curves like the handle of an umbrella and ends at the point midway between the eyebrows. This third channel is slightly larger than the red and white channels. It is the most important of the channels in our body and we will now purify it in a similar fashion. We visualize the red and white channels entering the blue channel at the point four finger-widths below the navel, again like two tubes fitting into a slightly larger one. While we are meditating we should place our hands in our lap, the right hand facing upward upon the left palm with the two thumbs forming a triangle with the palm. The navel should be level with the space in the middle of the triangle. We inhale and exhale through both nostrils but, in this visualization, we imagine the impurities leaving the central channel at the point between the eyebrows. We repeat this process three times. Having done so we imagine that this channel is completely purified and becomes of the nature of a subtle, radiant, blue light. Having completed this process we should continue to breathe slowly, gently and evenly, imagining our breath flowing freely through all the channels.
If we concentrate on this breathing practice it can be an excellent way to calm the mind and prepare ourselves for further meditation.
Having seated oneself in the correct posture one then begins to concentrate on the breath. This meditation on awareness of breathing has six divisions: counting, following, placing, investigating, changing, and completion.
1 Counting
Counting refers to the counting of the inhalations and exhalations. As we sit in meditation we breathe slowly in and out. Each cycle of one inhalation and one exhalation is counted as one. We count in this way to ten. At this time the mind should be totally concentrated on breathing. As there are drawbacks in counting either more or less than ten we will count to ten. While we are counting we should remain aware that now we are breathing in, now we are breathing out, and so on. If we breathe in while thinking that we are breathing out it will defeat our purpose! We must remain mindful of the cycle of breathing. If one does this exercise but allows the mind to wander it will be of no benefit. In the beginning we should breathe in a gentle, natural way. Eventually, our breath will become longer and deeper as a result of this practice. The mind must follow the process of breathing attentively, thinking of nothing else. Do not try artificially to lengthen the breath. When one is able to count ten inhalations and exhalations without allowing the mind to wander and when the length of the breathing has increased as a result of the practice, the first stage of awareness of breathing will be completed. Only then should one move on to the second stage.
2 Following
The second stage refers to following the breathing. At first, with our mental awareness, we will follow our inhalation until it reaches the level of the neck and then, as we exhale, we will follow the breath to a point just beyond the nostrils in the space in front of us. When we can do this quite easily we then begin to follow the inhalation a little further down the windpipe to the level of the chest, and likewise, the equivalent distance out of the nostrils. Having become adept at this, we then follow the breathing to the level of the knees, and again, the same distance out of the nostrils. It may be easier for some of you to visualize the air passing through the channels as being like a thin line of incense smoke. If this is done, it is important to remember that the breath itself has neither form nor colour and that this is only an aid to the visualization. Continuing in the same way, you should then visualize the breath going to the level of the feet and then out of the nostrils the corresponding distance.
Although I am explaining this quite quickly, when you are meditating you should proceed in a slow and gradual manner, first mastering each step before going on to the next. Each successive stage will take a great deal of time. It is like building a house; one cannot do it in one day. It is done brick by brick. But if the work goes on day after day the house is eventually built. This meditation is similar. We must do a little each day and will progress as a result of our continuous effort. As the meditator continues in this practice he visualizes the breath being inhaled out beyond his feet and likewise exhaled a corresponding distance from the nostrils. When this second stage of breathing awareness has been perfected, the meditator is able to follow his respiratory cycle beyond the end of the feet without the mind wandering at all. Only then can the meditator proceed to the next stage.
3 Placing
When a meditator becomes proficient in the third stage, placing, he or she will be able to visualize the breath as if it were a thin line of incense smoke which remains immobile and extends from the nostrils down to the feet. At that time there is no longer any inhalation or exhalation. This is not accomplished by inhibiting the breathing but is the natural outcome of the practice. The meditator will now be able to stop his breathing at will and without force and to keep his mind fixed on the image of the breath as a long, thin line of smoke. Also, he will be able to use a small part of the mind to investigate what is happening in his body; for example, what his physical sensations are at the time of being absorbed in this meditation. It is important that all these practices be done without forcing the breath. One should be relaxed and at ease. If you try to overdo things the mind will become tense and upset and the practice ineffective. When the meditator is proficient in this practice he or she will be able to breathe calmly and evenly, to stop his breath and to remain concentrated for long periods of time. These abilities will arise naturally as a result of the practice and should not be prematurely forced. By doing this exercise one gains control of the breath and as a result, of the mind. Both the body and mind will become relaxed and supple. When we have achieved this complete control of the breathing and with it of our mind, we shall no longer have to force ourselves to meditate, nor need anyone else to encourage us. We will want to meditate just as some people like to sleep. A person who enjoys sleeping need not be told to do so. He sleeps because he likes to! The same will happen with our meditation. Although we will not be able at present to do this third stage of placing properly we should nonetheless familiarize ourselves with it, as it will be good training. Our principal practice will be the first breathing exercise and from time to time we should do the second and occasionally the third. Eventually, when these three stages have been completed, the meditator can move on to the fourth stage.
4 Investigating
In the fourth stage, investigating, the mind is mainly focused on the breath, but at the same time a small part of it analyses and investigates the nature of the air that is being breathed in order to understand that this air is composed of various elements, earth or solidity, water or fluidity, fire or heat, and air or motility. Also, that it has a form and odour, a taste and can be touched. This air is therefore composed of eight parts or elements. This explanation is only to give you an idea of what happens at the fourth stage of investigation but for the time being we should not try to do it as it would be too complicated. When this stage has been perfectly mastered we can move on to the fifth, that of changing.
5 Changing
I will not speak about this stage yet as it cannot be started until one has meditated a great deal and achieved a fairly advanced state of development on the path. For those of you who have some familiarity with the Dharma I will mention that it is related to the path of accumulation. Eventually, by making continuous efforts, the meditator reaches the sixth stage of completion.
6 Completion
At this point he becomes an Arya, or one who has reached the path of seeing. This is followed by the path of meditation and that of no-further-practice. For the present we should only be concerned with the first three breathing exercises. I have mentioned the last three only to give you some idea about them. They can be practised only after mastering the first three. We should understand that awareness of breathing is not only simple mindfulness of breathing, but includes these six stages and the entire process involved in developing them. The result is complete mastery of the mind.
Regardless of whether one is young or old, now is the time to begin practising these methods to gain control of the mind. Young people in particular can devote a great deal of time and energy to this. Also, because they have strong and healthier bodies they can achieve very satisfactory results. If we find in life that we are experiencing unhappiness and pain it is a result of our not having gained control of the mind. Rather, we allow ourselves to follow wherever it leads and we become hopelessly entangled in frustrating problems. Now, we must begin to develop some control and eventually become its master. There are many great thinkers on this Earth, but most of them are concerned solely with external matters. Here, we are concerned with what goes on within the mind. We must reflect upon and observe this. There are very few people who use their mind in this way. For this reason, our meditation on breathing is far more important than just thinking about trees, mountains and where we would like to take a holiday. If our attention is focused primarily on externals our mind will flit to and fro and there will be very little semblance of order. On the contrary, if we concentrate on our breathing we will be focusing our mind on a single object and thus preventing it from wandering aimlessly. This is a key practice if we want to gain control of the mind. Before doing this awareness-of-breathing meditation it is best to begin the session by cleansing the three channels with the nine-round breath meditation. Furthermore, this exercise will be advantageous in later, more advanced practices when the same channels will be used. But if someone finds this practice difficult it is not necessary that he or she do it. They may omit this exercise and begin with the counting of the breaths. One should do the meditation practice which one finds most beneficial. It is like taking the right medicine to cure a disease. We do not take all the possible remedies when we are sick, but choose the one most appropriate to our particular illness.
By starting these breathing awareness exercises, we have begun to practise meditation. There are two kinds of meditation, investigative or analytical meditation, and con-centrative or single-pointed meditation. The counting of breaths and the exercise using the channels are in the latter category. We can alternate our practice of breath awareness with contemplation on various aspects of the teachings that we have heard; for example, on the nature of the three kinds of suffering, their causes and conditions. We can consider whether or not these ideas are confirmed by our own experience. And if so, why. In this way, we can alternate analytical meditation with concentrative meditation.