Géshé Rabten - Treasury of Dharma

Because, at our present stage, negative contaminated actions produce all our suffering, this is the kind of action that we must eliminate first. Until we have attained insight into emptiness we must rely on positive contaminated actions to produce the causes of happiness and finally total liberation from suffering. Because we are at present unable to perform uncontaminated actions we must do our best to eliminate negative contaminated actions and engage in positive contaminated actions. The latter refer, for example, to such practices as generosity, patience and habitually pure moral conduct. Such activities provide the means by which we can progress towards our ultimate goal of liberation. When we actually gain direct intuitive insight into the ultimate nature of all phenomena, emptiness, we shall then be able to extricate ourselves from cyclic existence. As a result of this realization our previously contaminated positive actions will be transformed into non-contaminated positive actions and by the force of that transformation we will be able to root out suffering and its causes. We should not therefore mistakenly think that all actions are a cause of rebirth in the round of existence. Rather, we must distinguish between actions which are contaminated or non-contaminated. Also, although contaminated positive actions produce an effect within the round of cyclic existence, they are needed at first to provide the impetus which will enable us to develop the ability to carry out non-contaminated positive actions. For example, if we wish to board a plane we must first climb some steps. These are essential to get on the plane, but once we are on board, they are no longer necessary and can be taken away. Uncontaminated Karma is like the flight of a plane. The steps leading to the door are similar to contaminated positive actions. We cannot avoid the steps – they are necessary. And in the same way, if we try to avoid engaging in contaminated positive actions by saying they are a cause for cyclic existence, this would be an absurdity since they are the very means by which we reach the higher stages.

Karma refers to our daily activities, and apart from these activities, there is no ‘big something’ outside us which is causing our happiness or suffering. If we perform a bad act, such as killing or stealing, the result of that act will arise both in this and future lives. In this life we may be abused and harmed by others and in future lives suffer similar consequences. On the contrary, if we lead a good life, are habitually generous and have sound morals, not only will we experience the results of this in future lives but even in this life very good effects will manifest.

As there are many of you who are interested in practising single-pointed meditation, I will now explain another method which you can use. After having been given these methods, you should practise the one you find easiest and most beneficial for you, remembering that our main aim is to develop and transform the mind.

In the visualization using the channels in the body, we visualized the lower extremities being four finger-widths below the navel. At this point of intersection let us now visualize a small, red point of light. For example, at the moment, we are sitting here in the meditation hall. But if we imagine ourselves sitting in a chair in our living room, we will see this quite clearly. We can visualize opposite us, on the far wall, a book-shelf and to our left a window looking out onto the lawn, and to our right, a fireplace with a clock on the mantelpiece, and so on. Such a visualization is quite simple. If we imagine quite strongly, we can almost feel as though we are sitting at home in a chair. In the same way, if we become familiar with and accustomed to this meditation we will be able to imagine ourselves inside this point of red light. This type of practice, which is intended to develop single-pointed concentration, is very difficult and in the beginning we will not be able to do it for very long. Instead, we should do several short sessions interspersed with many breaks. We should meditate for a few minutes, then rest briefly and then meditate again. If we practise in this progressive manner our concentration will start to increase. Usually, a meditation master explains only a small part of the meditation at any one time and the student practises that until he becomes proficient. For lack of time this will not be possible for us and so I will explain several methods now which you can practise later on. It will not be easy at the beginning, that I can assure you. But if you make an effort it will be of very great benefit.

If some people find this particular visualization of a red point of light too difficult, there is another method they can try. When we do this meditation we locate the point of concentration eight finger-widths above the centre point between the eyebrows. First, place the four fingers of the left hand horizontally across the forehead. The little finger should be just above the mid-point of the eyebrows. Then place the four fingers of the right hand horizontally above the left. In this way you will locate a point on the head near the place where the skull remains soft on a baby’s head soon after birth. This is the point where the central and two side channels reach the top of the skull and curve down like an umbrella handle to end mid-way between the eyebrows and at the two nostrils respectively. Here, inside the central channel at the place just before it bends down we shall visualize a point of luminous, white light about the size of a pea, like a tiny, white light-bulb. This point is located under the skull and above the brain. The proper spot is very important and so we must locate it correctly. This luminous, white point should be imagined as being of the nature of bliss. When we are doing this meditation exercise our mind must be fully concentrated on that point. So much so that we actually feel as though the mind becomes one with the point.

This type of meditation is done solely for the purpose of developing single-pointedness, and is not concerned with investigation or analysis. In some respects it is quite simple. It is not hard to imagine ourselves in a certain situation and to visualize the surroundings and the various activities going on nearby. In this meditation we are visualizing ourselves as being within this point of light. Signs of progress will occur as we persevere in the meditation. If we are concentrating on the point of light below the navel the signs will originate there. Likewise, if we are focusing on the point on the crown of the head the sensation will begin there.

So I have now explained four different meditation practices. The first is the nine-fold breath meditation, the second is the counting of breath inhalations and exhalations, and the third and fourth are the meditations on the points of light.

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