THE NINE STAGES OF RESTING THE MIND
Ornament of the Sutras by Maitreya gives nine stages of resting the mind that allow shamata meditation to arise. These nine stages can be considered a progressive series of steps in the development of shamata.
The first stage, placement, involves placing our mind on a particular object. This might be an external object or an internal visualization. Whatever it is, the first step is simply to place our mind on it. Initially we place the mind on an object for a brief duration.
When we are able to extend that period of time somewhat, we arrive at the second stage, called continually placing. At this stage, our mind continues to wander. With alertness we realize this, then simply bring our mind back to the object and hold it there with mindfulness. We do this without thinking that the mind has wandered or that this is bad. We simply bring the mind back and place it again.
The third stage is called placing again. The mind still wanders, and we bring it back again and again. The main roadblock at this stage is attachment to thoughts. Thoughts arise and we think, “This is a very important thought. I have to think about it. I must not forget this.” Thinking this way, the thought comes back again and again, and instead of practicing shamata, we increase our attachment to thoughts.
To explain how to deal with this, the great meditators of the past used the example of a pig that has gotten into a flower garden and wants to eat all the flowers. The person in charge of the garden should be there with a stick, and as soon as the pig enters the garden, the person should rap the pig firmly on the snout. If the pig starts eating the flowers before it is hit on the snout, it will be many times more difficult to get rid of the pig. Similarly when thoughts arise in meditation, we have to cut the attachment to them at the very moment they appear. We need to sever it on the spot.
The fourth stage of resting the mind is called placing closely. When we meditate and develop some samadhi, we have the sense that our mind has become larger. When thoughts arise within this vast mind, we sense them as very subtle and small. It is as though something in that great space moved ever so slightly. Because our mind has become much larger, these thoughts might escape our notice. To tame the mind further, we actually constrict it by focusing on these small, moving things.
The fifth stage is called taming or subduing. When our meditation is going well, we feel joy, lightness, enthusiasm, and relaxation. We then think about the extraordinary qualities of meditation, realizing that these are very beneficial for us and for others. Thinking about the good qualities of meditation causes the mind to rest and stabilize further.
The sixth stage of resting the mind is called pacifying. We tamed the mind somewhat in the previous stage in response to the lightness we felt in meditation. Still there is some tendency for the mind to wander. The principal problem at this stage is that we are attached to those distractions and wanderings of the mind. When we recognize the faults and disadvantages of such distractions, they are naturally pacified. The first six of the nine methods work mainly with the wildness of the mind.
Even when mind has been brought into an undistracted state at the seventh stage of thoroughly pacified, there can be faults, which are mainly concerned with the obscurations of mind. When we are under the influence of these faults, our mind is not clear. At this stage we recognize the distractions and faults of the mind that occur, such as attachment or discouragement, and apply the appropriate antidote. To eliminate the obscurations, it helps to reflect on the good qualities of the Buddha, the good qualities of meditation, and so on.
The eighth way of resting the mind is one-pointedness. In the first seven stages we proceeded through the power of mindfulness and alertness. In the eighth stage exertion is required. With further exertion exertion the mind becomes quite pure.
This brings us to the ninth stage, called placing (the mind) evenly. Because of what has been accomplished in the first eight stages, the mind simply rests evenly, naturally, and under its own power.
Thrangu. Essentials of Mahamudra: Looking Directly at the Mind (p. 40). Wisdom Publications. Kindle Edition.
.
Ornament of the Sutras by Maitreya gives nine stages of resting the mind that allow shamata meditation to arise. These nine stages can be considered a progressive series of steps in the development of shamata.
The first stage, placement, involves placing our mind on a particular object. This might be an external object or an internal visualization. Whatever it is, the first step is simply to place our mind on it. Initially we place the mind on an object for a brief duration.
When we are able to extend that period of time somewhat, we arrive at the second stage, called continually placing. At this stage, our mind continues to wander. With alertness we realize this, then simply bring our mind back to the object and hold it there with mindfulness. We do this without thinking that the mind has wandered or that this is bad. We simply bring the mind back and place it again.
The third stage is called placing again. The mind still wanders, and we bring it back again and again. The main roadblock at this stage is attachment to thoughts. Thoughts arise and we think, “This is a very important thought. I have to think about it. I must not forget this.” Thinking this way, the thought comes back again and again, and instead of practicing shamata, we increase our attachment to thoughts.
To explain how to deal with this, the great meditators of the past used the example of a pig that has gotten into a flower garden and wants to eat all the flowers. The person in charge of the garden should be there with a stick, and as soon as the pig enters the garden, the person should rap the pig firmly on the snout. If the pig starts eating the flowers before it is hit on the snout, it will be many times more difficult to get rid of the pig. Similarly when thoughts arise in meditation, we have to cut the attachment to them at the very moment they appear. We need to sever it on the spot.
The fourth stage of resting the mind is called placing closely. When we meditate and develop some samadhi, we have the sense that our mind has become larger. When thoughts arise within this vast mind, we sense them as very subtle and small. It is as though something in that great space moved ever so slightly. Because our mind has become much larger, these thoughts might escape our notice. To tame the mind further, we actually constrict it by focusing on these small, moving things.
The fifth stage is called taming or subduing. When our meditation is going well, we feel joy, lightness, enthusiasm, and relaxation. We then think about the extraordinary qualities of meditation, realizing that these are very beneficial for us and for others. Thinking about the good qualities of meditation causes the mind to rest and stabilize further.
The sixth stage of resting the mind is called pacifying. We tamed the mind somewhat in the previous stage in response to the lightness we felt in meditation. Still there is some tendency for the mind to wander. The principal problem at this stage is that we are attached to those distractions and wanderings of the mind. When we recognize the faults and disadvantages of such distractions, they are naturally pacified. The first six of the nine methods work mainly with the wildness of the mind.
Even when mind has been brought into an undistracted state at the seventh stage of thoroughly pacified, there can be faults, which are mainly concerned with the obscurations of mind. When we are under the influence of these faults, our mind is not clear. At this stage we recognize the distractions and faults of the mind that occur, such as attachment or discouragement, and apply the appropriate antidote. To eliminate the obscurations, it helps to reflect on the good qualities of the Buddha, the good qualities of meditation, and so on.
The eighth way of resting the mind is one-pointedness. In the first seven stages we proceeded through the power of mindfulness and alertness. In the eighth stage exertion is required. With further exertion exertion the mind becomes quite pure.
This brings us to the ninth stage, called placing (the mind) evenly. Because of what has been accomplished in the first eight stages, the mind simply rests evenly, naturally, and under its own power.
Thrangu. Essentials of Mahamudra: Looking Directly at the Mind (p. 40). Wisdom Publications. Kindle Edition.
.