སེམས་གནས་དགུ チベット仏教瞑想・心の九次第定
Sems gnas dgu, the Nine Stages of Meditation
The Nine Stages of
Meditation
Sems gnas dgu, the Nine Stages of Meditation: It is
the practice or process of meditation associated with achieving Shamatha [Tib:zhi
gnas] and Vipasyna insight [Tib:lhag mthong]. Arya Maitriya has explained these
stages of meditation in the Mahayanasutraalankara,
Ornaments of Mahayanasutra [Tib:theg pa chen po mdo sde rgyan]. The nine stages
can be seen beautifully illustrated on Tibetan thangkas, a religious art, where
the mind, distractions, efforts and the meditator's progress are displayed
through the metaphor of an elephant, a monkey, a monk and others. Let us see what
these nine stages of meditation and the metaphors are all about.
Description
of the illustrations:
The
illustrations on the thangka represent the nine stages or processes through
which a meditator passes on his way to achieve the calm abiding mind, Shamatha.
1. The first stage, Setting
the mind [Tib:sems 'jog pa], is represented by a monk at the bottom right of
the thangka; he is initiated to meditation through the power of Hearing
[Tib:thos pa'i stops]. The meditator attempts to place his or her mind on the
object of meditation. He has a hook in his right hand, signifying Awareness
[Tib:shes bzhin],
and lasso in the left hand, signifying Mindfulness [Tib:dren pa]. The elephant
represents the mind, and its black color signifies laxity, dullness, and sinking
[Tib:'bying ba]. The monkey represents distractions and temptations, [Tib:'phro
ba], and its black color signifies mental scattering, rgod pa. The silk cloth
between the monk and the elephant represents sensual touch, a distraction. A
fire before the monkey is the strength or effort of Awareness and Mindfulness with
which a meditator needs to work on the objection of meditation.
2. The second stage, Continual
setting, [Tib:rgyun du 'jog pa]: The waterfalls represent a stream of thoughts
flowing in the mind which distracts one's concentration. An effort is made to
have the mind continually stay on the object of meditation. The figures of
fruits and a conch shell with incense represent taste and smell, sensual
distractions. At this stage, the mind gets a little mindful, as reflected by
the appearance of white color on the head of the elephant. But it is still led
by the monkey, the distractions.
3. The third stage, Further
setting, [Tib:glen te 'jog pa]: The elephant with its head all white turns to
the meditator. Noticing distractions, an effort is made to bring the mind back
to the object of concentration. The meditator has his lasso tied on the
elephant. This means that the mind has become attentive to what the meditator
is doing. Here, a black rabbit appears on the elephant, it represents the emergence
of subtle distractions, [Tib:bying ba 'phra mo], in mind. A pair of cymbals is
depicted representing sensual distraction of sound, sgra.
4. The fourth stage, Closely
setting [Tib:nge bar 'jog pa]: Here we see that the elephant, the monkey, and
the rabbit are all paying attention to the meditator signifying progress in the
meditation. The mind with its gross and subtle distractions has noticed the
meditator's effort to lead them. A close concentration is maintained on the
object of meditation.
5. The fifth stage, Disciplined
setting [Tib:dul bar byed pa]: Now the meditator is leading the three animals
representing mind, gross and subtle distractions. This indicates a degree of
control over the animals, i.e. the mind and the distractions. We see a wish-fulfilling
jewel, nor bu, representing the bodily aspect of the five sensual desires. The
fire of effort has also become small, meaning less effort is needed to
concentrate. Here the distractions are rejected and the virtue of a calm-abiding
mind embraced.
6. The sixth stage, Peaceful
setting [Tib:zhi bar byed pa]: The meditator is peacefully leading the elephant
and the monkey, the mind and the distractions. The rabbit has disappeared,
meaning no more subtle distractions. The distractions are overcome and the mind
is pacified of all aversion toward meditation due to mental afflictions. The
mind has become calm and peaceful.
7. The seventh stage, Complete
pacification [Tib:rnam par zhi bar byed pa]: The elephant has become almost
white, and the meditator bid farewell to the monkey, signifying peaceful mind
and no distractions ahead. The lasso has been eliminated, meaning no need to control
the mind with effort. Equanimity of the mind is maintained by overcoming the
slightest disturbance and aversion.
8. The eighth stage, One-pointed
setting [Tib:rtse gcig tu byed pa]: Now there is only the meditator and the elephant
(mind). The elephant has become totally white, pure, and free from distraction,
following the meditator obediently. Here freedom from all kinds of distractions
is achieved and the mind is in full concentration.
9. The ninth stage, Equanimity and equipoise
setting [Tib:mnyam par 'jog pa]: The elephant, the mind, is completely in peace
and in equanimity with the meditator. The highest state of meditation is
achieved where no effort is needed to have the mind stable on the object of
concentration.
This is how a calm-abiding mind [Tib:zhi gnas,
Sans:shamatha] is achieved through the Nine Stages of Meditation. There are some
illustrations above the ninth stage, let us see what they represent. After
having achieved a calm-abiding mind, one can experience bodily and mental bliss
and pliancy.
In
figure 29, the monk flying in the sky, signifies the attainment of the mystical
power of the suppleness of the body [Tib:lus shin sbyangs]. The figures 30 and
31, the monk on the white elephant, show the attainment of a calm-abiding mind [Tib:zhi
gnas] and mental pliancy [Tib:sems shin sbyangs]. The figure 32, the monk on
the elephant with a wisdom sword, indicates cutting the root of samsara through
the joint application of the calm-abiding mind and the wisdom of emptiness. The
figure 33, a fire behind, represents the power of Mindfulness [Tib:dren pa] and
Awareness [Tib:shes bzhin] to achieve the complete realization of the wisdom of
emptiness of self and of all phenomena.
To pass through these Nine Stages of Meditation
smoothly, Arya Maitriya has warned of five obstacles or mistakes and taught eight
antidotes to overcome these obstacles. They are explained as follows:
[nyes pa lnga spong 'du byed brgyad, bsten pa'i
rgyu las byung 'ao.
le lo dang ni gdams ngag rnams, brjed dang
bying dang rgod pa dang,
'du
mi byed dang 'du byed de, 'di dag nyes pa lngar 'dod do]
Relinquish
/ avoid the five obstacles, apply the eight antidotes, Shamatha is achieved
thus.
The five obstacles [Tib:Nyes pa lnga] are:
1. Laxity or mental slackness
[Tib:le lo, Sans:kausidya]
2. Forgetfulness [Tib:rjed
pa, Sans:musitasmritita]
3. Sinking and scattering
attention [Tib:bying rgod, Sans:nirmagnataauddhatya]
4. Effortlessness or
inability [Tib:'du mi byed, Sans:samskarasevana]
5. Imaginary or false
effort [Tib:'du byed, Sans:samskarasevana]
Eight antidotes [Tib:'du byed brgyad]: The eight
antidotes mentioned in the text to overcome these five obstacles are:
(A) Antidotes
for the mental laxity and slackness [Tib:le lo, Sans:kausidya] are four; 1) Trust
[Tib:dad pa, Sans:sraddha], 2) Determination [Tib:'dun pa, Sans:chanda], 3) Perseverance
[Tib:brtson grus, Sans:virya], and 4) Tranquility [Tib:shin sbyang,
Sans:prasrabdhi]. One needs to have a strong belief or trust in the positive
aspects of meditation and have a strong determination to pursue meditational
practices. One must make an effort, persevere in the practice and have a
positive frame of mind and tranquility.
(B) Antidote
for the Forgetfulness [Tib:rjed pa, Sans:musitasmritita] is 5) Mindfulness
[Tib:dren pa, Sans:smriti], one must an make effort to put conscientious effort
to concentrate on the object of meditation.
(C) Antidote
for the Sinking and scattering mind [Tib:bying rgod, Sans:nirmagnataauddhatya]
is 6) Awareness / comprehension
[Tib:shes bzhin, Sans:samprajanya], a close watch and detection of sinking or
scattering mind should be made and have the mind focus properly on the object
of meditation.
(D) Antidote
for the Effortlessness or inability [Tib:'du mi byed, Sans:samskarasevana] is
7) Investigation [Tib:'du byed, Sans:samskaracintana], make an effort to
identify the sinking and scattering, and apply prompt attention to ward off the
distractions.
(E) Antidote
for the Imaginary or false effort [Tib:'du byed, Sans:samskarasevana] 8) is Equanimity
[Tib:btang snyom, Sans:adhivasana]: relax and remain in equanimity after the
counter measures have taken the effect, not overdoing or applying the antidote
in excess.
Through the application of these eight antidotes to the
five obstacles to meditation, one can gradually achieve Shamatha, a calm and
serene mind. Therefore, the growth and cultivation of these eight qualities are
very important. Having understood the shortcoming and remedy, one is now well
equipped to get into the real practice of Shamatha meditation through the nine
stages of meditation [Tib:sems gngas dgu].
The course of the Nine Stages of Meditation is conducted
with the help of Six powers [Tib:stob drug] and the realization of Four
attentions [Tib:yid byed bzhi].
The six powers, [Tib:stob drug]: The Nine
Stages of meditation is initiated or sustained by the six powers or faculties.
They are:
- Hearing [Tib:thos
pa, Sans:srutibala]: It is the beginning of your meditation, how you read
or how you came to know or learn about meditation. Because of this power
you are introduced to meditation and this is how you come to the first
stage of meditation, making an effort to place your mind on an object of
concentration.
- Reflection
[Tib:bsam pa, Sans:asayabala]: The sinking and scattering of mind occur
strongly at the initial stages. But through a repeated effort to think and
reflect, one is able to place one's mind on the object of meditation. The
second stage of meditation is achieved through this Power of reflection.
- Mindfulness
[Tib:dren pa, Sans:smritibala]: Being mindful and noticing the distractions,
an effort is made to bring the mind back to the object of meditation. This
applies to the third and the fourth stages of meditation.
- Awareness and comprehension
[Tib:shes bzhin, Sans:samprajnyabala]: This power makes you conscious or
aware of the negative aspects of mental stains and positive aspects of Shamatha.
The fifth and sixth stages of meditation are backed by this power.
- Diligence or
mental energy [Tib:brtson 'drus, Sans:viryabala]: Through diligence the
mind becomes clear and is not influenced by the negative stains or
distractions. The seventh stage of meditation is achieved
through this power. The eighth stage of meditation is supported by the 3rd, 4th, and 5th powers, i.e. dren pa, shes bzhin, and brtson 'drus.
- Perfection [Tib:yongs
su 'dris pa, Sans:paricayabala]: The mind is acquainted and in repose with
the meditation. Through this power of perfection, the ninth stage of
meditation is achieved.
The four Attentions
or mental activities [Tib:yid byed bzhi, Sans:manaskara]: While proceeding
along the Nine Stages of Meditation, a meditator must comprehend and pay close
attention to the mental activities to achieve steady progress in this journey
of meditation. These four attentions or comprehensions are:
- Effortful
Attention, [Tib:bsgrims te 'jug pa'i yid byed,
Sans:Manonivesapravartak-manaskara]: During the first and the second
stages of meditation, a meditator needs to make a good effort and
attention to place the mind on the object of meditation. "The first
step in the realization of the first and second stages of meditation
demands the most strenuous absorption on the mind on the object of
concentration."
- Scattered
Attention, [Tib;chad cing 'jug pa'i yid byed, Sans:vicchinnapravartak-manaskara]:
Throughout the 3rd to 7th stages of meditation, every now and then,
distractions arise in various forms through laxity, excitement,
scattering, etc. These intermittent distractions are managed diligently.
"Here concentration on the object of mediation is not extended over
long periods but is desultory, i.e., the process of concentration goes on
intermittently."
- Unscattered
Attention, [Tib:chad med du 'jug pa'i yid byed, Sans:avicchinnapravartak manaskara]:
At the eighth stage of meditation, the mind has overcome the scattering
distraction and its capacity to concentrate on the object of meditation
for a long period is enhanced.
- Spontaneous
Attention, [Tib:rtsol med du 'jug pa'i yid byed,
ayatanpravartak-manaskara]: Here at the ninth stage of meditation,
distractions in all forms are overcome, and concentration on the object
of meditation is achieved spontaneously without much effort.
This
is a brief introduction to sems gnas dgu, the Nine Stages of Meditation; The
Five Obstacles, nyes pa lnga; Eight Antidotes, gnyen po brgyad; Six Powers,
stops drug; and Four Mental Attentions, yid byed bzhi. Although it is said as
Buddhist meditation, a close examination will reveal that there is nothing
religious and dogmatic about this practice. It's purely a science of mind, no
wonder Buddhism is also known as a science of mind. Therefore, these meditational
techniques could be used by anyone, irrespective of any religious affiliation, for
self realization, self development and to discover peace within and without. It
is with this secular approach to our living, meditation has become popular and
universal these days.
Sems ngas dgu, the Nine
Stages of Meditation illustration / Photo courtesy: Jado
Rinpoche, Tibet House Japan
Lastest edit and update: 22/07/2021
Note: This is the author's
study note based on the readings and teachings received personally and online. Just
as Shantideva has said, "rang gi yid la sgom chir ngas 'di brtsams",(
I composed it to remember and to reflect on what I have studied.) But serious
students of meditation are advised to consult Tibetan masters and study the references
mentioned below.
References:
1. H.H. the Dalai Lama, legs bshad blo gsar
mig 'byed, Gaden Phodrang Trust, India, 2013
2. H.H. the Dalai Lama, The Opening of the
Wisdom Eye, The Theosohical Publishing House, 1971
3. H.H. the Dalai Lama, How to see yourself
as you really are, translated by Prof Jefferey Hopkins, Atria Books, 2006
4. H.H. the Dalai Lama, An Introduction to
Buddhism & Tantric Meditation, Paljor Publications, N. Delhi, 1996
5. Ven. Geshe Dorjee Damdul's teachings "Setting
proper meditation visualization" [13/09/2015 and 8/05/2016]
6. Ven. Geshe Dorjee Damdul, Guided
meditation on 17/04/2019, Tibet House, New Delhi https://www.youtube.com/watch?v=bmRW7jheUpE
7. Ven. Yongey Mingyur Rinpoche, Samatha
(30/05/20221), Vikramshila Foundation India https://www.vikramashila.in/?fbclid=IwAR3rLhHoTH42gbQ9-E9pJd8AbMZ0o6eSOMzsfaHSN4gAUV5dRxHCX6VjyXg
8. lHa ram dge rnam blo bzang drags pa, zhi
gnas kyi thob thabs sems gnas dgu, https://www.youtube.com/watch?v=lYRhVx5jqyM
9. https://www.rigpawiki.org/index.php?title=Nine_ways_of_resting_the_mind
10. http://sunnyvale.ctzen.org/wiki/nine-abiding-mind-%E4%B9%9D%E4%BD%8F%E5%BF%83-stages-to-samadhi-by-ven-jianhu/
11. https://en.wikipedia.org/wiki/Samatha
12. http://tb.kangbatv.com/KBTV2014_ZQWH/KBTV2014_ZCFJ/KBTV2014_FJWH/201609/t20160909_3024367.html
13. http://www.dharmafellowship.org/library/essays/nine-stages-of-abiding.htm#first
14. https://terebess.hu/english/oxherd27.html
*******
H.H. the Dalai
Lama, legs bshad blo gsar mig 'byed, p-196
HHDL, Introduction to
Buddhism & Tantric meditation, p-29
+012.jpg)
