1. The way to mature one’s own mindstream by learning the six perfections
2. The way to mature the mind streams of others by learning the four means of gathering disciples

Within “the way to mature one’s own mindstream by learning the six perfections,” it is further divided into:

1. The way to learn the bodhisattva practices in general
2. The way to learn the latter two perfections

We have already explained generosity, ethical discipline, patience, and perseverance. We will now enter the teaching on “the way to learn the latter two perfections.”

The “way to learn the latter two perfections” is further divided into two sections:

1. The way to learn the nature of calm abiding (shamatha)
2. The way to learn the nature of wisdom, that is, vipashyana

Today we will first teach the first part: how to learn the nature of calm abiding (shamatha), within the practice of calm abiding and special insight.

Regarding the practice of shamatha and vipashyana, our other teacher, Geshe Lobsang Choden, is already teaching this section. However, because some people online have expressed the wish that Geshe Tenzin Chophel would teach the entire stages of the path, including the content on shamatha and vipashyana, Geshe-la will therefore do his best to continue giving a complete explanation of the calm abiding and special insight section.

Six Outlines for Cultivating Shamatha

We will explain the details of cultivation of shamatha under six outlines:

1. Relying upon the prerequisites for shamatha
2. The actual way to cultivate shamatha
3. The way to rely on the Nine Stages of Samatha 
4. The way to accomplish them through the six powers
5. The way they possess the four mental engagements
6. The way shamatha is thereby genuinely produced

First Outline: The Six Prerequisites for Relying upon Shamatha

First, let us understand what is meant by “relying upon the prerequisites for shamatha.” This refers to the conditions or prerequisites that the practitioner should possess when preparing to enter the practice of shamatha, so as to be truly ready for its actual cultivation.

The prerequisites for a yogi who practices shamatha primarily include six aspects:

1. Dwelling in a suitable place
2. Having few desires
3. Contentment
4. Abandoning various activities
5. Pure ethical discipline
6. Abandoning thoughts of attachment and so forth

First Prerequisite: Dwelling in a Suitable Place

A place suitable for cultivating shamatha, as stated in the Mahayana Sutra Alamkara (Ornament of the Mahayana Sutras), should possess the following qualities:

“A place for the wise to practice, easily obtained, a good and auspicious place, a good ground, good companions, and the requisites for yogic ease.”

This means a place suitable for cultivating shamatha should possess these several virtuous conditions:

1. Easily obtained
2. An auspicious place
3. A good ground
4. Good companions
5. The requisites for yogic ease

The first condition is “easily obtained.” This means that in that place, when one needs to obtain food, clothing, daily necessities, or provisions, one should not have to undergo excessive hardship; they should be conveniently and easily obtained. This is the first condition of a “suitable place” for cultivating shamatha. One should seek a place where obtaining food and clothing is not difficult. If one must constantly figure out ways to procure food and clothing, it will inevitably affect the time for cultivating shamatha, wasting energy and making it impossible to focus single-mindedly on the practice. Busying oneself for the sake of living requisites will also give rise to many thoughts and discursive distractions in the mind, severely interfering with the cultivation of calm abiding.

For retreat, it is best to find a secluded and quiet place. If the local people have faith in the Dharma or respect for practitioners, and can offer assistance in providing food and clothing, that would be even more ideal. If one finds a completely uninhabited place, or a place where the local people lack faith in the Dharma and practitioners and cannot obtain favorable conditions, then it is not entirely suitable.

The second condition of “dwelling in a suitable place” is “an auspicious place,” which refers to a sacred site. It is a place where past accomplished masters have practiced and which possesses blessings. For example, the sacred sites where the great Tibetan masters like Milarepa or Lama Tsongkhapa practiced and attained realization are all excellent places. Practicing there, one can receive blessings that assist in generating realizations in one’s mindstream.

If one cannot find a sacred place endowed with blessings, one should at least avoid bad or unsuitable locations. For instance, places where bandits, non-human spirits, or wild beasts roam, or places with disturbances and turmoil, are all non-auspicious places, unsuitable for cultivating calm abiding.

The third condition is “a good ground.” This means the place should not be excessively cold or hot, and the water and soil should suit one’s physical health. If the dwelling is too hot, it easily generates sensations of heat and discomfort, affecting meditation and shamatha. If it is too cold, the sensation of freezing easily affects the body, even leading to illness. Thus, extremes of cold and heat are unsuitable; a good ground should be a place with moderate temperature and suitable water and soil.

The scriptures describe that the environment for meditation practice should be as far removed as possible from the hustle and bustle of crowds, as disturbances arise from gatherings of people. One should seek a quiet and secluded place. The best environment is a tranquil forested area with trees and flowers, which pleases the mind of a practitioner or yogi. Moreover, one should avoid places where the water and soil are incompatible; if the drinking water easily causes discomfort or illness, or if one cannot acclimate to the environment, it is not suitable for cultivating calm abiding.

The fourth requirement for a suitable place is “good companions.” When cultivating shamatha, one should seek Dharma companions or spiritual friends whose views and conduct are in harmony. Those with similar views and practices are most suitable to practice together. If one is alone in retreat in a secluded place, when encountering serious difficulties such as severe illness and impaired mobility, having no one to help with food, drink, or medicine could even lead to extreme hardship. Therefore, it is said that fellow practitioners should ideally number no fewer than three, so that those with similar views and conduct can help and encourage one another.

Finding companions with similar views and conduct is crucial. If fellow practitioners differ in their views and practices, it easily becomes an obstacle and source of trouble for one’s practice. Although some people claim to be great practitioners in long-term retreat, if their direction of practice is mistaken — lacking the foundation of renunciation, bodhicitta, and the correct view of emptiness, and solely focusing on deity visualization, mantra recitation, or meditative absorption without the foundational practices — it is easy to go astray, develop mental agitation or depression, and even quarrel with fellow practitioners. Such accounts are found throughout history. This is the reason why one must seek companions of similar views and conduct.

The fifth requirement is “the requisites for yogic ease.” This means that before entering actual practice, one should first prepare by understanding the essential content of the path one wishes to cultivate. For example, before entering retreat to focus on cultivating bodhicitta, one should, through study and reflection, establish a firm understanding of the nature of bodhicitta and the methods of its cultivation, and only then enter actual practice. Similarly, before cultivating special insight or emptiness, one should engage in profound study and reflection based on the treatises of masters like Nagarjuna, Aryadeva, and Chandrakirti, gain certainty, and only then begin meditating on special insight and emptiness.

By the same logic, before preparing for a retreat to cultivate shamatha, one must also, through study and reflection, fully understand the necessary conditions and methods for cultivating calm abiding, gain a decisive understanding and certainty, and only then enter actual practice. This is the meaning of “the requisites for ease.”

Using a daily life analogy: when we go shopping, we often examine things carefully and only buy after confirming they are right. When buying clothes, for example, we carefully check whether the size fits, whether the material is suitable, where it was made, and so on — examining from all aspects before making a decision.

Similarly, before preparing to cultivate shamatha, one must first understand what shamatha is and the methods for cultivating it. One must carefully study and examine which major treatises explain the methods for cultivating shamatha, and engage in profound study, reflection, and reading. For example, both the Madhyanta-vibhaga (Discrimination of the Middle and Extremes) and the Mahayana Sutra Alamkara contain extensive content on cultivating calm abiding. Lama Tsongkhapa’s Great Treatise on the Stages of the Path to Enlightenment is also a primary reference for studying shamatha, and its content on calm abiding draws upon and explains the essential points from the aforementioned treatises. Therefore, cultivating shamatha must rely on the instructions of the great treatises; one cannot casually experiment as one pleases. That is not the proper attitude for cultivating calm abiding.

Lama Tsongkhapa strongly emphasized that any practice must be studied and cultivated based on the great treatises and scriptural teachings; this is of utmost importance for practitioners. His biography records that from the very beginning of his practice, he placed tremendous importance on all kinds of treatises — whether those of the Hinayana, Mahayana, or Vajrayana — engaging in profound study and reflection of the sutras, shastras, and tantras. Only in this way could he finally focus on practice based on the instructions of the treatises. Without relying on these treatises, there is absolutely no possibility of achievement.

Taking the study of shamatha as an example: if one does not understand its nature, its benefits and qualities, the faults of not cultivating it, the necessary conditions, how to eliminate obstacles so the mind can abide peacefully, and the signs of generating realization in one’s mindstream, and then casually enters retreat, simply sitting cross-legged with hands in the meditation mudra, thinking one is cultivating calm abiding — then the true benefit and qualities will be slight. One may only temporarily pacify discursive thoughts, but it will be difficult to enter genuine shamatha. Therefore, Lama Tsongkhapa repeatedly emphasized that a practitioner must first completely study and reflect upon all scriptures and treatises before entering into practice. This is extremely important.

Second and Third Prerequisites: Having Few Desires and Being Content

“Dwelling in a suitable place” has now been fully discussed. The second prerequisites is “having few desires,” and the third is “being content”. These two are similar. Having few desires means reducing one’s desires and cravings as much as possible. Contentment means feeling that what one already possesses is sufficient and being satisfied with it.

This is vitally important for one who cultivates shamatha. If the mind is filled with attachment and craving, it is difficult for the mind to settle. For example, seeing others possess nice things and giving rise to covetousness, or seeing things in a shop and wanting to buy everything, or seeing a fine house in the city and giving rise to thoughts of acquiring it. With the mind so filled with numerous desires, it is truly difficult to accomplish shamatha.

Discontentment particularly emphasizes not feeling satisfied with what one already possesses — such as dissatisfaction with clothing, food, shelter, wealth, or daily provisions. Although food and clothing are necessities for survival, if one is not content with one’s present situation and continually pursues more — like having a hundred thousand and wanting a million, then ten million, then a hundred million — this is endless pursuit. Or, if one already has clothes to wear but stubbornly clings to specific colors or materials, unable to feel content with what one already has — such conditions will all interfere with cultivating calm abiding.

How does one achieve having few desires and contentment? One should repeatedly contemplate the flaws and faults brought by numerous desires and discontentment, and thereby restrain them. For a practitioner, a yogi, or someone in retreat, the inability to have few desires and be content — being filled with craving and dissatisfaction — is a tremendous obstacle.

The Buddha once instructed the monks that the most important thing for entering meditation is to cut off inner desire and the mind of dissatisfaction. Only by dwelling in a state of few desires and contentment can one attain spiritual accomplishments. This is the key point taught by the Buddha to practitioners.

Worldly views may consider that few desires and contentment are not beneficial for economic prosperity or intellectual growth, thinking that only through more pursuit and development can social economy and wealth increase, and knowledge develop. However, for a practitioner wishing to focus on calm abiding and accomplish shamatha, strong craving and discontentment must be abandoned, for desire and dissatisfaction are great obstacles to practice. Excessive desires will cause one to be busy with endless miscellaneous tasks, generating numerous activities, and attachment will grow accordingly, wasting time on limitless affairs. This not only does not assist in accomplishing shamatha but instead becomes an obstacle.

Fourth and Fifth Prerequisites: Abandoning Various Activities and Pure Ethical Discipline

The fifth prerequisite for relying upon shamatha is “pure ethical discipline.” One should properly observe and maintain the purity of all the vows and precepts one has undertaken. This is an important condition for the practitioner. Because whether in the Hinayana, Mahayana, or Vajrayana, the very foundation of the Buddhadharma is the three trainings of ethical discipline, meditative concentration, and wisdom. The training in higher concentration and the training in higher wisdom both have the training in higher ethical discipline as their basis. This is why pure ethical discipline is emphasized among the prerequisites for shamatha.

If one wishes to cultivate genuine special insight (vipashyana), one must first possess the skill of single-pointed shamatha or the state of samadhi — that is, to achieve calm abiding. To bring the mind to single-pointed focus and achieve samadhi, one must completely eliminate any kind of distraction in the mind, without even the slightest subtle distraction or excitement, before one can enter the accomplishment of samadhi and attain the achievement of calm abiding.

To achieve samadhi, the most important thing is that even the subtlest mental distractions and scattering must be entirely abandoned before calm abiding can be attained. The basis for this is the prior restraint and control of the coarse actions of body and speech. If one cannot properly restrain body and speech, it is absolutely impossible to eliminate inner mental agitation.

Let us use an analogy. In modern society, when one enters a dark room at night, one simply flips a switch and the light comes on. However, in the past when there was no electric light, when entering a pitch-dark house wishing to light a lamp, what was the first step? One had to first close the doors and windows well. Only after the doors and windows were properly shut was it possible to light the lamp.

In the past, when lighting a lamp for illumination, one had to first close the windows, because if they were not properly shut, the wind could easily blow out the flame or cause it to flicker, making it impossible to see clearly inside. Similarly, why must one restrain the actions of body and speech when cultivating samadhi, shamatha, or calm abiding? The main reason is that if one does not first stop the coarse mental distractions, one will be unable to further eliminate the subtle faults that obstruct samadhi, such as mental sinking or excitement. One will be even less able to truly enter samadhi and perceive the object of meditation clearly. This all follows a sequence. To accomplish samadhi, one must eliminate mental distraction, and the first requirement is to restrain the actions of body and speech that easily lead to distraction — and this depends entirely on pure ethical discipline. Therefore, for a practitioner, ethical discipline serves as the basis and is an essential element for achieving calm abiding and shamatha.

“Pure ethical discipline” is the fifth prerequisite for cultivating shamatha. The fourth is “abandoning various activities,” which means trying as much as possible not to spend time on meaningless pursuits. For a practitioner who wishes to achieve samadhi, if they truly wish to succeed, they should abandon activities that waste time. For example, some people enjoy watching excitement; whenever they see a crowd gathering, they want to find out what is happening and join in the chatter, interfering with miscellaneous affairs. If one wishes to achieve samadhi, even monastics should reduce the time and mental energy spent on rituals for the deceased, divination, medicine, or astrology. Because these activities interfere with the achievement of samadhi and calm abiding, they must be set aside.

The scriptures mention key elements for cultivating calm abiding: during the day, one should stay as far away as possible from the bustle of crowds; at night, the place for cultivating calm abiding should be free from loud sounds, such as the sound of water, waves, or the impact of water. If the practice place has many wild animals or birds making disturbing calls, this will also affect entering samadhi and achieving calm abiding, and must be noted.

Sixth Prerequisite: Abandoning Thoughts of Attachment and So Forth

The sixth prerequisite is “abandoning thoughts of attachment and so forth.” If one wishes to properly enter the cultivation of samadhi, one must strive to abandon the numerous discursive thoughts generated by attachment and other afflictions. What is the method? One should often contemplate the faults and shortcomings of excessive craving for forms, sounds, smells, tastes, tactile objects, and mental phenomena. Also, deeply contemplate the meaning of death and impermanence to overcome the various afflictions of attachment. Only then will it be easy to accomplish shamatha.

Duration of Practice

If one can possess the aforementioned prerequisites for cultivating shamatha, according to the scriptures, with proper practice, one can accomplish shamatha in about six months. However, practitioners differ; some may need several years, while others may accomplish it in just four months. Geshe-la once knew a practitioner who shared his experience of cultivating shamatha; this practitioner achieved shamatha in just four months.

The key point is that cultivating shamatha must be done regularly and continuously without interruption. Apart from eating, using the toilet, or sleeping, all of one’s time and energy should be focused on the object of meditation, practicing diligently. Only then can accomplishment be hastened. If one practices one day and rests the next, doing it intermittently, it will be truly difficult to genuinely achieve shamatha.

Second Outline: The Actual Way to Cultivate Shamatha

Next, we enter the second outline for cultivating shamatha: “The actual way to cultivate shamatha.” After understanding the prerequisites, one must know the true method and content of actually practicing shamatha.

Counteracting the Five Faults

The Madhyanta-vibhaga states that one must counteract five faults through eight kinds of application. That is, “By relying on the eight applications, one eliminates the five faults.”

The five faults are: laziness, forgetting the instructions, mental sinking and excitement, not applying the antidote, and over-applying the antidote.

These five faults must be counteracted through the eight applications.

Among the five faults, we first introduce laziness. Here it specifically refers to the fault of laziness in cultivating shamatha. What is laziness in cultivating shamatha? It is having no interest in practice, or lacking strong will when practicing — practicing on and off, feeling tired and weak. This is the first fault in cultivating shamatha.

To counteract this laziness of having no desire, no aspiration, or no strong intention, there are four antidotes, which are among the eight applications. The four methods for counteracting laziness are: faith, aspiration, joyous effort, and pliancy. These four are the antidotes for the first fault (laziness).

The First Antidote to Laziness: Generating Faith

The first antidote is “faith,” that is, confidence or conviction. Here it emphasizes developing conviction in the benefits and qualities of cultivating shamatha and achieving samadhi. Laziness arises from not wanting to cultivate samadhi; therefore, by deeply believing in the qualities and benefits of samadhi, one can counteract this laziness. One should contemplate: Due to frequently lacking meditative concentration and stability of mind, the mind is filled with discursive thoughts and agitation, which not only causes mental disturbance and suffering but also easily brings about physical illness. If one can achieve samadhi and possess meditative concentration, one will naturally be free from physical and mental suffering and disturbance. This is the first way to contemplate the qualities of samadhi.

If the mind is agitated and filled with all kinds of discursive thoughts, it inevitably brings much disturbance and suffering. Such an agitated mind and countless discursive thoughts cannot be resolved by external wealth. The more external wealth and possessions one has, the more one pursues, the heavier the discursive thoughts become, and the more agitated the mind becomes. Therefore, the most important way to pacify discursive thoughts is to cultivate shamatha; only then can the mind truly be settled and pacified.

Moreover, one must know that the achievement of samadhi is the foundation for accomplishing all spiritual qualities in the practice of the Buddhadharma. Even the attainment of Miraculous Transformations, clairvoyance, the five eyes, and the six Supernatural Powers all depend on the achievement of samadhi (meditative concentration) as their basis. Understanding these qualities of shamatha enables one to counteract laziness.

The very root of cutting through samsara and attaining liberation lies in eliminating the affliction of ignorance, down to its very seeds. To accomplish special insight, the necessary prior foundation is the achievement of shamatha. Without the achievement of calm abiding, one can never enter special insight, much less the practice of the union of calm abiding and special insight (the union of shamatha and vipashyana). Without the union of shamatha and vipashyana, let alone eliminating the seeds of afflictions, one cannot even counteract manifest afflictions. Therefore, a practitioner who aspires to liberation and enlightenment must rely on the union of calm abiding and special insight. Its basis is the achievement of special insight, and the even more fundamental basis is the achievement of shamatha. Understanding its importance, one will know where the qualities of shamatha lie, and thereby counteract laziness.

It should be particularly emphasized that the skill of samadhi or calm abiding is especially important for practitioners of Secret Mantra. A key element of Vajrayana practice is to focus single-pointedly on eliminating the clinging to one’s own ordinariness. By abandoning this clinging to the ordinary and focusing on the divine body of the deity and divine pride, one can engage in profound practice and bring forth the genuine progress and power of the Secret Mantra. All of this depends entirely on the cultivation of calm abiding, the mind focused single-pointedly. Therefore, the cultivation of calm abiding is absolutely indispensable for practitioners of Secret Mantra.

A verse in the Bodhicaryavatara points out that if one merely recites one’s daily commitments, one can accumulate merit — reciting mantras hundreds of thousands of times, spending a very long time. However, if during the process the mind cannot focus on the object of practice and frequently wanders to external objects, then the power generated by such practice is limited, and it is difficult to achieve the common and uncommon accomplishments of the Secret Mantra.

Some practitioners only emphasize their outer posture, sitting cross-legged thinking they are practicing, yet the mind has drifted who knows where. No matter how long one practices this way, it is difficult to achieve results. For instance, practitioners of Secret Mantra often practice the deity’s sadhana or self-generation as the deity. If they merely recite the ritual text verbally while the mind is not focused on the visualized object, no matter how long they practice, they will not manifest true power. Thus, the Bodhicaryavatara clearly indicates that without the ability to practice with the single-pointed power of calm abiding, no matter how long one practices, there will be no benefit or help.

One must know that the basis of all the qualities of the Shravakas, Pratyekabuddhas, Arhats, and Bodhisattvas is the achievement of samadhi. It is like a vessel that can contain all these qualities. Without a vessel, no matter how much water is poured, it cannot be collected and held. Similarly, without samadhi, how can one gather the higher qualities and the immeasurable qualities of the Shravakas, Pratyekabuddhas, and Arhats? It is absolutely impossible. Therefore, the achievement of samadhi and the cultivation of calm abiding are the basis and vessel for all immeasurable qualities and the qualities of the Buddhas, Bodhisattvas, and Arhats.

Although the Great Treatise on the Stages of the Path to Enlightenment places shamatha mainly within the fifth of the six perfections, some practitioners consider shamatha to be an extremely important foundation for all practices. They therefore emphasize first cultivating calm abiding so the mind can focus, after which other practices will have great power. Hence, at the beginning of cultivating calm abiding, one must first understand the faults and shortcomings of not having achieved calm abiding, as well as the qualities and benefits of achieving it. After profound contemplation, this causes the lazy mind that does not wish to cultivate samadhi to cease. This is the first and most important key point.

We will stop here and continue next time.