Developing Shamatha as Explained in the Lam-rim Tradition

To practice and achieve shamatha, we need to gather six conditions conducive for it:

1. Living in a proper and conducive place
2. Having few desires and attachments
3. Being content
4. Avoiding the distracting influence of having many extraneous activities
5. Maintaining pure ethical self-discipline
6. Abandoning extraneous thoughts about sensory objects of desire, desirable activities and so forth.

[1] Maitreya has said in A Filigree for the Mahayana Sutras (mDo-sde rgyan, Skt. Mahāyānasūtrālaṃkāra), VIII.7

A proper and conducive place for a person with common-sense intelligence (to practice shamatha meditation) is one where (food) is easily obtained, the site, location and friends are excellent and in which he is well (supplied with full instructions) about his meditation practice.

We should choose a place for practicing shamatha meditation in which we have easy access to food and water. The site should be one that our guru has seen and blessed. Most preferable is a holy place at which great yogis of the past have meditated. The location should be secluded, quiet and healthy with a distant view of such pleasant scenery as mountains, woods and water, a cool congenial climate, clean water and so forth. Although we should live alone, it is beneficial if nearby there are gurus and fellow meditators similarly engaged who can help if any difficulties arise. If we must retreat with someone else or in a group, the definition of a good friend is someone in whose presence we would be embarrassed to act destructively. Most important of all, we must be well supplied with all the correct information regarding the meditation we are about to practice. This we acquire by having previously listened to, understood and examined all the instructions concerning it, so that we are completely free of questions and doubts.

[2] We should lessen our desires by being unattached to such things as good food and clothing in great quantity. 

[3] Whatever we have, no matter how poor or how little it may be, we should be content and satisfied. If we are not, we will be attached to sensory objects of desire and will long for them. Then we will be unable to develop absorbed concentration on our mental continuum because our attention will wander to thoughts of securing material objects.

[4] If we do not avoid distracting influences, we will waste our time endlessly on useless activities and meaningless chatter. 

[5] It is most important, therefore, to maintain pure ethical self-discipline, which is the basis of all good qualities and positive attainments. We cannot expect to still the subtle wanderings of our minds if we cannot control the gross actions of our bodies. Therefore, since our minds will easily become upset and restless if the strength of our distractions is too great, we must bridle our obsessions. This we can do by restraining our impulses for improper speech and physical conduct through maintaining pure ethical self-discipline.

[6] Furthermore, we must have as few trivial and unnecessary tasks as possible so that our minds will not wander after them. If we have few desires and are content, we will naturally have a minimum of trivial preoccupations and thoughts to distract us. Moreover, in order to devote ourselves single-pointedly to the attainment of a stilled and settled state of mind, we should avoid studying and practicing other subjects at the same time, such as medicine, astrology or divination, for these would interfere with our concentration and divide our attention.

The best references for attaining absorbed concentration are the five great scriptural texts of Maitreya, the five of Asanga and the three of Kamalashila. We should seek guideline explanations based on them and meditate accordingly.

The five works of Maitreya (Byams-chos sde-lnga) are:

• A Filigree for the Mahayana Sutras (mDo-sde rgyan, Skt. Mahāyāna-sūtra-alaṃkāra)
• The Furthest Everlasting Continuum (rGyud bla-ma, Skt. Uttaratantra)
• Differentiating the Middle from Extremes (dBus-mtha’ rnam-’byed, Skt. Madhyānta-vibhaṅga)
• Distinguishing Phenomena and Their Actual Nature (Chos-dang chos-nyid rnam-par ‘byed-pa, Skt. Dharma-dharmatā-vibhaṅga)
• A Filigree of Realizations (mNgon-rtogs rgyan, Skt. Abhisamaya-alaṃkāra).

The five works of Asanga (Sa sde-lnga, Skt. Pañca-bhūmi-varga, also known as rNal-’byor spyod-pa’i sa, Skt. Yogācāra-bhūmi) are:

• An All-Inclusive Text for the Actual Foundation (Sa’i dngos-gzhi, Skt. Vastu-saṃgraha)
• An All-Inclusive Text on the Rules of Discipline (’Dul-ba bsdu-ba, Skt. Vinaya-saṃgraha)
• An All-Inclusive Text for Gateways for Detailed Explanation (rNam-par bshad-pa’i sgo bsdu-ba, Skt. Vivaraṇa-saṃgraha)
• An All-Inclusive Text for Enumerations (rNam-grangs bsdu-ba, Skt. Paryāya-saṃgraha)
• An All-Inclusive Text for Ascertainments (gTan-la dbab-pa bsdu-ba, Skt. Viniścaya-saṃgraha).

The three works of Kamalashila refer to the three Presentations of the Stages of Meditation (sGom-rim bar-pa, Skt. Bhāvanā-krama).

We will never achieve such concentration if we believe that these texts are only dry, scholarly expositions and that the practice is something completely different, or if we esteem such things as pamphlets, notes, booklets and so-called guideline explanations of gurus that contradict them. To follow such deviant teachings is like looking for something where it cannot be found. It is like fishing for a whale in a puddle or looking for your ox by following after the hoof-prints of a cow.

If we do not rely on the proper texts, we might fancy an explanation of how to meditate given by any teacher we happen to meet. Then, even if we were to spend our entire lifetime in a cave devoting ourselves to the practice of such so-called guideline instructions, we would achieve at best a state of concentration still possessing subtle mental dullness. This, however, we would mistake for a true state of perfected mental stability. In fact, there are many people who mistake focusing on mental objects in a seeming shamatha meditation for the path of tantra. To do this is a grave error. No matter how much effort we might exert on such practices, even for a lifetime, it would be nothing but a waste of our human rebirth.

Whatever insight, meditation and practice Tsongkhapa achieved, they all derived from the teachings of the learned masters of India and are witness to their greatness. Moreover, he has also left many teachings, untarnished with mistakes, which had been clarified and put straight for him by Manjushri himself. Therefore, we should devote ourselves to such guideline instructions as those of Tsongkhapa.

If we attach great importance to any so-called guideline explanation not in accordance with the standard teachings and not mentioned in any of the above scriptural texts, then there is the danger that we will fabricate a new worldly concentration not in line with what Buddha taught. Therefore, to follow a true explanation of shamatha is the only way to accomplish any meditation requiring even the slightest degree of absorbed concentration, let alone the generation stage (bskyed-rim, Skt. utpatti-krama) and complete stage (rdzogs-rim, Skt. niṣpanna-krama, completion stage) of the highest class of tantra, anuttarayoga.

Maitreya has said in Differentiating the Middle from Extremes, IV.3cd–4:

(The attainment of a stilled and settled state of mind) comes as a direct result of devoting yourself to countering the five deterrents to concentration by means of the eight composing mental faculties. These five deterrents are laziness, forgetfulness of the teachings, (interruptions due to either) mental dullness or flightiness of mind, the inability to prevent such interruptions and imaginary interruptions and the adoption of unnecessary counter-measures.

Accordingly, the actual way to practice shamatha meditation is explained in terms of the two topics:

• The five deterrents to concentration
• The eight composing mental faculties.

The Five Deterrents to Concentration

The five deterrents to concentration (nyes-pa lnga) are:

1. Laziness
2. Forgetfulness
3. Mental dullness and flightiness
4. Non-application of opponents
5. Over-application of opponents.

[1] Laziness (le-lo, Skt. kausīdya), the first of the five deterrents to concentration, is a lethargic attitude toward meditation. It takes three forms:

• Procrastination (sgyid-lugs), putting meditation off until later because we do not feel like doing it
• Attachment to negative or trivial activities or things (bya-ba ngan-zhen), such as gambling, drinking, friends who are bad influences on us, going to parties and so on
• Feelings of inadequacy (zhum-pa).

[2] Forgetfulness of the guideline instructions (gdams-ngag brjed-pa, Skt. muṣitasmṛtitā) refers specifically to not keeping in mind and forgetting about the instructions or the object of focus (dmigs-rten). It occurs when we lose mindfulness of the object of focus about which we have received instructions. Thus, we should make a conscientious effort to sustain our focus on the object of our meditation, trying not to forget about it mindlessly.

[3] The third of the five deterrents to concentration consists of two kinds of interruption: those due to mental dullness (bying-ba, Skt. nimagna, sinking) and to flightiness of mind (rgod-pa, Skt. auddhatya). If we do not recognize them when they arise, it is like being unable to identify our enemy. These two are the major hindrances and obstacles to meditation.

The mental hold (’dzin-cha) on an object of focus has two aspects, mental placement (gnas-cha, mental abiding) and appearance-making (gsal-cha, clarity). The latter aspect gives rise to the cognitive appearance of the object. 

Mental dullness is an interruption to concentration due to a fault in the appearance-making factor of the mental hold. It has two levels:

• Gross mental dullness
• Subtle mental dullness.

With sufficient mindfulness, our minds can hold the object of focus as its object of cognition and remain conscious of it by mental placement (gnas-cha, mental abiding). However, if we lose the object because the appearance-making factor (gsal-cha, clarity) is too weak to give rise to it, this is called gross mental dullness (bying-ba rags-pa). It can easily degenerate into muddle-headedness or foggy-mindedness (rmugs-pa, Skt. styāna) in which there is not even any hold on the object.

At a further stage, our minds will be able to give rise to an appearance of the object and maintain its consciousness of this object with mental placement, never losing its hold. However, if it loosens or relaxes this hold and the sharpness of our appearance-making fades, this is called subtle mental dullness (bying-ba phra-mo), the main obstacle to meditation.

When our minds have a loose hold on an object of meditation while still adhering to it, this is called lack of sharp focus (ngar-med). As our mental placement on that object becomes more and more firm, there is a tendency for our minds to relax or slacken at ease (sems-lhod), causing a dazed (shig-ge-ba) state of subtle mental dullness to arise. Therefore, we must be very careful. For our appearance-making to be sharp (ngar), our minds must be one with the object of our meditation in a pricked state of freshness (sems-grums) and pristine alertness (sing-nge-ba) at all times, never slackening to become dull or stale. The difference between our minds’ holding an object sharply or not would be like that between our hand’s holding a plate loosely or firmly. Even though we are holding a cup and are mindful of it, if we are dazed, we may easily drop it. However, this subtle dullness is hard to identify through words. We must come to recognize it from our own meditational experience.

[4] Flightiness of mind (rgod-pa, agitation), a subcategory of mental wandering (rnam-g.yeng) or distraction (’phro-ba), is a fault of the mental placement on the object due to desire or attachment. There are two levels:

• Gross flightiness of mind
• Subtle flightiness of mind.

Suppose our meditation consists of concentrating on the visualized form a meditational figure. If after holding such an object in our minds’ eye we then lose it, this is called gross flightiness of mind (rgod-pa rags-pa). To go from one extraneous thought to the next is mental wandering (rnam-g.yeng, Skt. vikṣepa, distraction). 

Subtle flightiness of mind (rgod-pa phra-mo) is like a stream flowing under the ice. Although our minds do not lose completely that on which it is meditating, yet in one corner of it some extraneous object of attraction appears like an undercurrent of thought (rtog-pa ’og-’gyur), threatening to cause us to lose our main object. Our minds have the tension with which they creep slowly toward in the direction of a desirable object, like a cat to its prey.

[5] Non-application of opponents (’du mi-byed, Skt. saṃskāra-asevanā) is the inability to prevent interruptions to our meditation whenever we experience either mental dullness or agitation. 

[6] Over-application of opponents (’du-byed, Skt. samskara-sevanā) is the application of unnecessary counter-measures even when mental dullness and agitation have already been stilled. 

The Eight Composing Mental Faculties

For overcoming the five deterrents to concentration, apply the eight composing mental factors (’du-byed brgyad):

1. Believing a fact to be true
2. Intention
3. Joyful perseverance
4. Sense of fitness
5. Mindfulness
6. Alertness
7. Application of opponents
8. No longer applying opponents.

The first four are opponents to counter laziness. 

[1] The first is belief in the fact (dad-pa, Skt. śraddhā, faith) of the benefits of meditation. We gain this through being able to discern the good qualities and benefits of developing absorbed concentration. If we are convinced of these advantages, the other three opponents will follow one after the other spurring us on to meditate.

[2] Intention (’dun-pa, Skt. chandas) is the earnest desire and determination to meditate. 

[3] With joyful perseverance (brtson-’grus, Skt. vīrya) we take pleasure in so doing.

[4] With a sense of fitness (shin-sbyangs, Skt. praśrabdhi, pliancy), we can apply ourselves at will to practicing shamatha meditation as a result of our enthusiasm.

[5] The opponent for forgetting the guideline instructions or losing the object of focus is mindfulness (dran-pa, Skt. smrti), which maintains a continuity of familiarity with the object, prevents it from being lost or forgotten and maintains our mental hold (’dzin-cha) on it with endurance. 

[6] Although alertness (shes-bzhin, Skt. saṃprajanya) is not the actual opponent for cutting off hindrances and obstacles to concentration due to mental dullness and agitation, it is part of the opponent. Alertness is keeping a conscientious watch for any inclination of our minds toward dullness or agitation. Its function is like, for example, that of a spy in wartime. Therefore, to keep a check on whether or not mental dullness or agitation are arising, we must devote ourselves to alertness.

His Holiness the Dalai Lama has explained that alertness comes automatically as a part of mindfulness. Being alert to detect any obstacles creeping into our meditation is part of the mindfulness which, like a mental glue, prevents us from losing the proper mental hold on it. When practiced properly, we avoid the mistake of feeling that our attention is divided – part focused on the object of focus and part focused on the mind focused on the object.

[7] If our minds, keeping conscientious watch with alertness for any inclination toward these causes of interruption, sense the approach of either of them, we should turn to the application of opponents. Thus, we should be ready to counter the danger of distraction and interruption the moment we are aware of it.

[8] The opponent for the over-application of opponents is no longer applying opponents (’du mi-byed, Skt. adhivāsanā). Thus, we should remain in a state of equilibrium (btang-snyoms, Skt. upekṣā), relaxing counter-measures if and when they achieve their desired effect. To relax and meditate at ease prematurely, however, invites the danger of a dazed state of mental dullness.

The Actual Counter-Measures to Be Taken to Eliminate Subtle Mental Dullness

An enemy within our own family or one whom we mistake to be a good friend is the most dangerous because he is so difficult to recognize. Likewise, because there is the danger of mistaking a state of concentration still possessing subtle mental dullness for true absorbed concentration, we should make a concerted effort to keep strict control over our meditation.

When we are trying to overcome subtle mental dullness by strictly directing our attention on bringing the visualized object of our meditation into sharp focus, the general clarity of that object may begin to fade. This is because we are not paying attention to the general clarity, but only to the sharp focus. Thus, by neglecting the former we may be left with gross mental dullness in addition to the subtle dullness we were originally intent on eliminating. This is due to the mistake of restricting our attention to too limited a range. Therefore, when trying to eliminate subtle mental dullness, rather than narrow our attention from the general clarity to the sharp focus of the object of our meditation, we should expand the scope of our field of attention to include both the clarity and the focus.

If this does not help to eliminate our subtle mental dullness, we should withdraw our attention from the object of focus completely. If our minds have become overwhelmed with feelings of inadequacy, we should try some method to refresh and uplift our depression and frustration or some method to put ourselves in a happy and positive frame of mind. Thus, we should think about the great significance and difficulty of obtaining a fully endowed human form, or about the good qualities of the Three Rare and Supreme Gems, or the benefits of a wholehearted commitment to our spiritual mentor and so forth. By meditating about such things, if our minds return to a refreshed and alert state and we are in high spirits again, we should try once more to grasp the object of focus.

If we are still unable to visualize clearly, we should try a more forceful method for cutting out mental dullness by visualizing our minds in the form of a white ball of light centered at our heart. Then, making a forceful sound like PHAT (pronounced “phay”), we should imagine our minds in the form of this white ball of light shooting out of the top of our head, soaring high into the sky and becoming indistinguishable from space. We should repeat this visualization as many times as are needed.

If we still cannot rid ourselves of mental dullness, we should break our meditation session and rise from our seat. In order to clear away the causes producing our mental dullness, such as foggy-mindedness and drowsiness, we should go out into the fresh air and sit in a cool, breezy place having a pleasant, distant view. Or we should walk up and down, wash our face with cool water and so forth. If our mental dullness finally clears away after applying such methods, we should try once more to focus our attention on the object of our meditation as before.

The Actual Counter-Measures to Be Taken to Eliminate Subtle Flightiness of Mind

Subtle flightiness of mind refers to the state in which part of our mind wanders from the object of focus although our minds do not lose this object completely. This is due to the mistake of holding our object too tightly or too painstakingly (sems-bsgrims), that is squeezing it too excitedly with our minds. To remedy this, we should loosen the strength of our hold just enough so that it is no longer tense, overstrained or overwrought.

If this does not help and our minds still wander to the point at which our subtle flightiness of mind boils over into gross flightiness of mind, this is because our minds have become too excited or preoccupied. We should try to avoid this since there are many drawbacks to such a state. In many accounts of Shakyamuni Buddha’s life, for instance, the story is told how his father, King Shuddhodana (rGyal-po Zas-gtsang), could not attain the state of an arya because he was always excited, preoccupied with elated thoughts of his son’s accomplishments.

If we are in such an agitated state, we should not break our meditation session. Rather, we should think about such things as impermanence and death, the sufferings of the unfortunate rebirth states and of uncontrollably recurring rebirth in general. Such thoughts will calm us down, sober our minds and make us feel more serious.

If all this still does not clear away these disturbances, we should try more forceful means for cutting out our subtle flightiness of mind. Therefore, to get rid of recurring extraneous mental activity, we should make our breathing process the object of focus.

If this fails, we should break the session and rise from our seat. Then, before we resume, we should set a limited period for the session and enter it with the strong intention not to let ourselves come under the influence of either mental dullness or agitation. Moreover, we should make each session short and try to have as many of them as possible. If they are too long, then later we will feel disgusted and discouraged. We will want to put off sitting down and meditating again. It is very important, therefore, to have a positive attitude toward meditation and to end our sessions while still at a peak of concentration and wishing to continue. This is analogous to two people parting on positive and friendly terms so that when they meet again they will be happy to see one another.

Moreover, as it is said, when the set period for our session is over, we should end it even if the object of focus is still clear. If it is not, we should still end the session. We should not think that the clarity might improve if we were to sit for a little while longer. If we do, do not follow this thought. Then, when we resume, we will really want to meditate and will be able to pick up easily where we left off.

Conclusion

Having arranged completely all the proper circumstances and conditions most conducive for success, we should sit on a proper seat in the eightfold posture of Vairochana as explained in chapter four. According to Tsongkhapa, the best way to practice shamatha meditation is to visualize the bodily form of a Buddha. By so doing, we will also be developing positive karmic force and removing obstacles at the same time as we are developing concentration. Moreover, becoming accustomed to such visualization will make a significant difference later when we practice tantric mediation involving Buddha-figures (lha’i rnal-’byor, Skt. deva-yoga). In addition, it will also help to remind us of the good qualities of the Buddhas and enhance our bodhichitta by retaining an image representing Buddhahood as the object of our primary mental consciousness.

To practice shamatha meditation, therefore, we should always begin with the preparatory practices. At their conclusion, when we are left with our guru in Buddha form on the top of our head, we should visualize another Buddha appearing from him and resting before us at eye level, about the size of our hand. Taking this second image as the object of focus, we should then follow the stages for developing absorbed concentration.

[See: Explanation of the Six Preparatory Practices]

It should be stressed that visualization is done with the cognitive power of the mind, not of the eyes. Although we gain familiarity with the form of the object of focus between sessions by looking at a picture or a statue, during the session itself we should dispense with all visual aids and imagine the object before us in our minds’ eye. A stilled and settled mind is actualized through mental cognition, not visual cognition or other sense cognition.

At the beginning, it will be difficult to see a detailed, three-dimensional, living image of Buddha visualized clearly before us. We should not be discouraged. At the start, it is sufficient to imagine before us merely a yellow glow and try not to let our minds wander from this. Clarity and detail will come with time, practice and more positive force once we have achieved a modicum of mental placement on an object, however vague.

The nine stages of settling the mind (sems-gnas dgu, Skt. navākārā-citta-sthiti) are:

1. Setting the mind on the object of focus
2. Setting with some continuity
3. Resetting
4. Closely setting
5. Taming
6. Stilling
7. Complete stilling
8. Single-pointedness
9. Absorbed setting.

[1] At the stage of setting the mind on the object of focus (sems ’jog-pa, Skt. cittasthāpana), although we try again and again to place our minds on the object of focus, we are unable to sustain our attention and make our minds adhere to it.

At this first test of our minds, we will realize how it comes under the strong influence of distraction and flightiness. We may become far more aware of the huge amount of extraneous mental activity (rnam-rtog, Skt. vikalpa, discursive thought) that passes through it. This, however, does not mean that such activity is on the increase. It is merely a sign that we are beginning to recognize the extent to which our minds wander.

Suppose that every day we had passed along a busy street filled with traffic, to which we had never paid much attention. If, however, one day we stopped and counted how many cars went by in a given time, we would be shocked. We will probably have a similar reaction when we first stop and become aware of the amount of traffic of extraneous and useless mental activity that passes through our minds.

[2] At the first stage of settling the mind, we were merely able to set our minds on the object of focus but could not keep it there with any adherence. Now, at the second stage of setting with some continuity (rgyun-du ’jog-pa, Skt. samsthāpana), we are able to increase the span of our attention little by little. For example, if we were meditating for a five-minute session, we would have the ability for this period to keep our attention on the object of focus and our minds from wandering on and on without returning to it. Although we are sometimes able to quiet our useless mental activity, it soon starts up again, as if it had been merely taking a short nap.

[3] At the third stage of settling the mind, resetting (glan-te ’jog-pa, Skt. avasthāpana), we have the ability to bring our minds back to the object of focus as soon as we recognize that it has wandered away. This and the two previous stages differ according to the length of time that our minds wander on before we correct it.

[4] At the fourth stage, closely setting (nye-bar ’jog-pa, Skt. upasthāpayati), as the strength of our mindfulness increases, our minds can hold the object of focus and remain fixed to it without wandering on and losing it completely. Thus, it is a more advanced state than the previous three. However, because we still experience mental dullness and agitation strongly, we must apply their proper opponents. By making a conscientious effort to sustain focus on the object, our minds can remain fixed closely to it.

[5] At the fourth stage of close fixation, we had to maintain very strong mindfulness on the object of our meditation to withdraw it from gross flightiness of mind and dullness. If, however, our minds have been drawn too much inwards, there is the danger that, although still adhering to its object with clarity, it will have slackened its hold, and we will be experiencing a slightly dazed state of subtle mental dullness. Therefore, at the fifth stage of taming (dul-bar byed-pa, Skt. damana), we must develop strong mental alertness and let this keep watch over the entire scope of our meditation. We must refresh and uplift our minds from any subtle mental dullness by thinking about the advantages of developing absorbed concentration. The fourth and fifth stages differ as to whether or not we experience gross mental dullness and agitation.

[6] At the fifth stage of taming we had to correct our subtle mental dullness. The sharp focus of our appearance-making had faded into a daze because our minds had slackened its hold on the object of meditation from having been withdrawn too much inwards. To correct this, we had to refresh and perk up our minds to tighten its hold so that our appearance-making would have sharp focus. If we have overstimulated our minds, there is the danger that it will hold its object too tightly and zealously, and we will now experience subtle flightiness of mind. Therefore, at the sixth stage of stilling (zhi-bar byed-pa, Skt. śamana), having developed an acute mental alertness to detect subtle flightiness of mind as soon as it arises, we must regard even the subtlest agitation as a fault to be corrected and counter it.

The difference between the sixth and the fifth stages is that now we are no longer in danger of experiencing subtle mental dullness. 

[7] At the sixth stage of stilling, it is very difficult for any mental dullness or agitation to arise. However, we must still work hard to banish them completely in their subtle forms, although here, in the seventh stage of complete stilling (rnam-par zhi-bar byed-pa, Skt. vyupaśama), there is no longer great danger of their harming our concentration.

[8] At the eight stage of settling the mind, single-pointedness (rtse-gcig-tu byed-pa, Skt. ekāgratā), we are able to sustain our concentration on the object of focus throughout the entire session without experiencing any mental dullness or agitation; we can do this with the minimum of effort merely by being conscious that mindfulness and alertness are the opponents to dullness and agitation. From this stage onwards, therefore, we no longer have to rely on exerting the power of alertness. 

[9] At the ninth stage of settling the mind, absorbed setting (mnyam-par ’jog-pa, Skt. samādhāna), we are able to keep our attention on the object of focus without having to exert any effort. This is because at the eighth stage we had repeatedly familiarized ourselves with this object.

Thus, just as someone who is totally familiar with recitation practices can do them by heart without the slightest effort, we should now totally immerse ourselves in absorbed concentration. This is the attainment of absorbed concentration (ting-nge-’dzin, Skt. samādhi) also called the single-pointed mind on the plane of sensory desires (’dod-sems rtse-gcig-pa). This ninth state of mind is nearly a stilled and settled state of mind. 

We gain the nine stages of settling the mind by relying on six powers (stobs-drug, Skt. ṣaḍ-bala):

1. We gain the first stage of setting the mind on the object of focus by relying on the power of listening to the instructions (thos-pa’i stobs, Skt. ṡrūta-bala). It is only after hearing our guru’s guideline instructions concerning the object of focus and how to meditate on it that we can actually begin the process of developing a stilled and settled state of mind.
2. We gain the second stage of setting with some continuity by relying on the power of thinking about the instructions (bsam-pa’i stobs, Skt. āśaya-bala). By thinking about our guru’s instructions, we will be able to increase the span of our attention.
3. We gain the third and fourth stages, resetting and closely setting, by relying on the power of mindfulness (dran-pa’i stobs, Skt. smṛti-bala). 
4. We gain the fifth and sixth stages, taming and stilling, by relying on the power of alertness (shes-bzhin-gyi stobs, Skt. saṃprajanya-bala), a keeping careful watch on any inclination toward mental dullness or agitation. At the sixth stage, the powers of mindfulness and alertness have both matured. 
5. We gain the seventh and eighth stages, complete stilling and single-pointedness, by relying on the power of joyful perseverance (brtson-’grus-kyi stobs, Skt. vīrya-bala).
6. We gain the ninth stage of absorbed setting by relying on the power of complete familiarity (yongs-su ’dris-pa’i stobs, Skt. paricaya-bala).

The four types of attention (yid-byed bzhi) are employed as follows:

1. Because on the first two stages, setting the mind and setting with some continuity, we have much mental dullness and flightiness of mind, as well as little attention, we should apply the first of the four types of attention, which is called squeezing or painstaking attention (bsgrims-te ’jug-pa’i yid-byed). This entails bringing our minds under strict control by fixing it forcefully on an object of focus.
2. During the five stages from the third to the seventh, from resetting to complete stilling, as we can still experience interference from mental dullness and agitation, we apply restoring attention (chad-cing ’jug-pa’i yid-byed). This entails connecting our meditation, namely bringing our minds back repeatedly to the object of our meditation and resettling on it whenever we lose adherence, clarity, sharp focus and so forth. 
3. During the eighth stage, we use uninterrupted attention (chad-pa med-par ’jug-pa’i yid-byed). This entails sustaining our concentration on an object of focus without any interruption.
4. During the ninth stage of absorbed setting, we use spontaneous attention (lhun-gyis grub-par ’jug-pa’i yid-byed). This entails concentrating spontaneously and effortlessly on an object of focus.

Once we have attained the ninth stage of settling the mind, although we can remain effortlessly for a long time in a state of absorbed concentration divorced of any mental dullness or agitation, yet we have only attained a facsimile of a stilled and settled state of mind (zhi-gnas rjes-mthun-pa), not a stilled and settled state of mind itself (zhi-gnas, Skt. śamatha). To attain the latter, we must totally familiarize ourselves as above until we achieve an exhilarating sense of fitness (lus-sems shin-sbyangs-kyi dga’-bde, Skt. kaya-citta-pariśuddha-prīti-sukha). This comes from having body and mind completely under control and for constructive purposes at will.

Such a blissful state will develop automatically from our continued practice of absorbed concentration. Once we have attained it, we will be so absorbed in that concentration that we will no longer be aware of any physical or mental fatigue or discomfort. Our bodies will feel as light as a husk of grain.

At the same time, we will also attain a stilled and settled state of mind. With it, we enter the “indispensable preliminary stage of the first level of mental stability” (bsam-gtan dang-po’i nyer-bsdogs mi-lcogs-med, Skt. prathama-dhyāna sāmantaka-anāgamya). It is so called because without it there is no path to attain the many possible mundane and supramundane insights. 

This is the first of the six levels of mental stability (bsam-gtan sa-drug). Beyond it, there are the mere state of the first level of mental stability (bsam-gtan dang-po’i dngos-gzhi tsam-po-ba) and the distinguished actual state of the first level of mental stability (bsam-gtan dang-po’i dngos-gzhi khyad-par-can), the former having both gross detection (rtog-pa, Skt. vitarka) and subtle discernment (dpyod-pa, Skt. vicāra), while the latter having exclusively subtle discernment. Then there are the actual states of the second (bsam-gtan gnyis-pa’i dngos-gzhi), third (bsam-gtan gsum-pa’i dngos-gzhi) and fourth levels of mental stability (bsam-gtan bzhi-pa’i dngos-gzhi). Although it is necessary to have achieved one of these six in order to attain an applying pathway mind (path of preparation), there is no need to progress through all of them. The first will suffice for developing the five pathway minds, as well as for achieving the various types of advanced awareness (mngon-shes, Skt. abhijñā) needed for being most able to benefit others.

His Holiness the Fourteenth Dalai Lama has related:

Once there was an old lady who diligently practiced in the Hinayana tradition, but her son wished to lead her onto the Mahayana, thinking it would bring her enlightenment more quickly. Not knowing the most skillful way to do this, he consulted Manjushri. Using his advanced awareness, Manjushri foresaw that if this woman were to continue as she was, she would build up much positive karmic force during this life, and in future ones would naturally progress to the Mahayana pathway and in not too long attain enlightenment. If, however, she were to be turned now to the Mahayana, it would be premature and beyond her present abilities. She would become discouraged and repulsed from all Dharma practice and as a result would fall to one of the joyless realms in her next life. Consequently, it would take her many, many more lifetimes to attain enlightenment than if she had been encouraged in the direction she was already heading. Explaining in this way, Manjushri taught the overzealous son that without advanced awareness you cannot really judge what is best for someone else and thus are hampered from being a true help.

Beyond the six levels of mental stability, there are also four additional such states on the infinity of space (nam-mkha’ mtha’-yas snyoms-’jug, Skt. ākāśānantya-samāpatti), on the infinity of consciousness (rnam-shes mtha’-yas snyoms-’jug, vijñānānantya-samāpatti), on nothingness (ci-yang med-pa’i snyoms-’jug, Skt. ākiṃcanya-samāpatti) and on neither distinguishing nor non-distinguishing (srid-rtse’i snyoms-’jug, Skt. naivasaṃjñānā-saṃjñā-samāpatti). By practicing constructive actions with a great deal of effort but without any specific constructive motivation, and becoming fixated on one of either the former or latter sets of total absorptions without also practicing vipashyana meditation to realize voidness, we are reborn as a divine being in that section of either the plane of ethereal forms or the plane of formless beings respectively, corresponding to the meditation practiced. If we mistake such a state for one of liberation, and then when disappointed come to despise what we thought we had attained, we will consequently fall to a rebirth in one of the joyless realms.

Thus, although Buddha’s teachings include instructions for attaining the various levels of mental stability, and with proper motivation and insight it is possible to make further progress from some of them, yet the higher ones are inessential, and we can well do without them. In fact, they can be potentially dangerous and misleading if pursued casually. Therefore, once we have attained with a stilled and settled state of mind the indispensable preliminary stage of the first level of mental stability, we should go no further in this direction.

[As cited by Tsongkhapa in “A Golden Rosary of Excellent Explanation (of Maitreya’s Filigree of Realizations)” (Legs-bshad gser-phreng) and in “Notes on the Levels of Mental Stability and the Formless Absorptions” (Bsam-gzugs zin-bris); by Kedrub Je (mKhas-grub rJe dGe-legs dpal-bzang) (1385–1438) in “Illuminating the Difficult to Understand Points: An Explanation of (Haribhadra’s) Clarifying the Meaning: A Commentary (to Maitreya’s Filigree of Realizations)” (’Grel-ba don-gsal-gyi rnam-bshad rtogs-dka’i snang-ba); and by His Holiness the Fourteenth Dalai Lama in “The Opening of the Wisdom-Eye” (Legs-bshad blo-gsar mig-’byed).]