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
