Homage to the great arhats and forest practitioners

From the text How to Practice Shamatha Meditation by Lamrimpa:

A Brief Summary of the Five Faults and Eight Antidotes from Tsong-kha-pa’s Great Exposition of the Stages of the Path of Awakening

As one first begins the practice, the first fault is laziness. One does not apply oneself to concentration, one does not meditate. To overcome laziness, apply the four antidotes: pliancy, enthusiasm, aspiration, and faith.

Once one is meditating, the fault is forgetfulness. The medi-tator forgets the object of meditation and does not maintain concentration. That being the case, one should apply oneself to the cultivation of mindfulness, which acts as the remedy for forgetfulness.

When the mind is concentrated, the faults that arise are laxity and excitement. When the mind is subject to these faults, it is said to be dysfunctional or unserviceable. To overcome these faults, one should apply the antidote of vigilance.

When laxity and excitement continue to arise because one is not applying the remedies, the fault is nonapplication. To overcome this fault, one should devote oneself to the antidote of application, which is the antidote to nonapplication. When one is free of laxity and excitement, the fault is application, because if one applies the antidotes when it is unnecessary, “it distracts from concentration. The antidote for application is equanimity (nonapplication).

At the outset of the practice it is difficult to gain any stability whatsoever on the object of meditation. At this initial level one should give major emphasis to the cultivation of mindfulness.

In the second phase of the practice, as mindfulness becomes stronger, gross scattering and excitement subside and one is likely to become vulnerable to gross laxity. At this time one must confront that fault with the application of vigilance.

In the third phase gross laxity subsides and is replaced by the occurrence of a more subtle level of excitement and scattering. Here again, the remedy is mindfulness, and as mindfulness increases, this allows a more subtle level of laxity to occur.

Once that subtler level of laxity has subsided, then there is still a problem of effort because one has become so accustomed to applying the antidotes. It is hard to break that habit. As the antidote to that effort, one must apply equanimity. It is by this means that one attains the ninth mental stage.

As one cultivates that ninth mental state with continuity, pliancy eventually arises. First it is dynamic pliancy, then it transforms into nondynamic pliancy.

It is in this sequence and by this means that one attains meditative quiescence.

May the merit of this reflection help us and everyone gain freedom from cyclic existence

"Monks, there are these five hindrances. Which five? Sensual desire as a hindrance, ill will as a hindrance, sloth & drowsiness as a hindrance, restlessness & anxiety as a hindrance, and uncertainty as a hindrance. These are the five hindrances.

"To abandon these five hindrances, one should develop the four frames of reference. Which four? There is the case where a monk remains focused on the body in & of itself — ardent, alert, & mindful — putting aside greed & distress with reference to the world. He remains focused on feelings in & of themselves... mind in & of itself... mental qualities in & of themselves — ardent, alert, & mindful — putting aside greed & distress with reference to the world. To abandon the five hindrances, one should develop these four frames of reference."

https://www.accesstoinsight.org/tipitaka/an/an09/an09.064.than.html

homage to the youthful Manjusri, may your sword of wisdom cut ignorance with no return

Instructions from Lama Alan Wallace on the conditions required for developing single-pointedness (found on page 5-6 of this article)

for aspiring contemplatives in the modern world to achieve shamatha, they must be guided by qualified instructors, they must have an environment conducive to sustained training, and they must be provided with financial support so that they can commit themselves to such training.

the outer requirements are explained as

The eighth-century Indian Buddhist contemplative Kamalashila, who played a key role in the early dissemination of Buddhism in Tibet, gave a precise account of the outer and inner conditions needed to achieve shamatha. Thus, in addition to having the guidance of a qualified teacher, one must be able to practice continuously—until shamatha is achieved—in a quiet, healthy, pleasant environment where one’s material needs are easily met. He adds that it is crucial to have good companions whose ethical discipline and views are compatible with one’s own. Those are the outer requirements.

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the inner requirements are explained as

The inner requirements are even more exacting. One must have few desires for things one does not have, and one must have a strong sense of contentment with what one does have, not continually seeking better accommodations, food, accessories, and so on. Until one achieves shamatha, one must devote oneself to a simple lifestyle, with as few extraneous activities—such as socializing, doing business, or seeking entertainment—as possible. One must maintain an exceptionally high standard of ethical discipline, avoiding all modes of conduct of body, speech, and mind that undermine one’s own and others’ wellbeing. Finally, both during and between formal meditation sessions, one must overcome the deeply ingrained habit of letting one’s mind get caught up in involuntary thoughts and ruminations. The meditator’s baseline must be silent, calm, alert awareness.

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Lama Atisha cautions us to pay heed to these requirements

“If you lack the prerequisites of shamatha, you will not achieve samadhi even in thousands of years, regardless of how diligently you practice.”

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Lama Tsongkhapa also includes the first 4 perfections as necessary conditions for shamatha practice

Tsongkhapa commented that among the above prerequisites, the most important ones are dwelling in a suitable environment, having few desires, and maintaining fine ethical discipline. Moreover, within the context of Mahayana practice, he adds that the first four perfections—generosity, ethics, patience, and enthusiasm—serve as the preconditions for the fifth, which is dhyana.

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Lama Alan Wallace proposes 2 solutions for practicing shamatha in the context of modern Western society

• a daily session for an hour or two (without expectation of quick fruition)
• (the best solution) go into retreat & practice for 10 to 12 hours a day till shamatha is achieved

To achieve a greater degree of mental balance and wellbeing, it can be very helpful to practice shamatha for an hour or two each day in the midst of an active, socially engaged way of life, without the expectation that one will proceed very far in reaching the first dhyana. On the other hand, the optimal way to actually achieve shamatha is to go into retreat and practice continuously and single-pointedly for ten to twelve hours every day, not just for a month or two, but until one achieves this sublime state of meditative equilibrium. From that time forwards, one is said to be able to enter such samadhi at will, even in the midst of a socially active way of life, and use this as a basis for all more advanced meditative practices.

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He states that as long as one makes more progress in their session than loses progress between session, it's inevitable that one would reach shamatha. One has to make sure that their companions truly support your practice.

But such complete withdrawal into solitude may not be necessary for everyone. If one is truly dedicated to achieving shamatha, one may formally meditate for as little as six hours each day, even while engaging with others between sessions, and still progress in the practice. Here the quality of one’s lifestyle is crucial. If the progress one makes during meditation sessions is greater than the decline of one’s practice between sessions, there is no reason why one shouldn’t be able to come to reach shamatha, even though it may take longer than if one were meditating ten hours each day. Especially in such circumstances the quality of one’s environment and companions is essential: if they are truly supportive, as Kamalashila described, one may well succeed. If they are not, they are bound to impede one’s practice, even if one were to continue for a lifetime. Simply knowing how to practice shamatha and having the confidence of accomplishing it is not enough. One must make sure that one is fulfilling all the necessary prerequisites; otherwise one is bound for disappointment.

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So, to summarize, the requirements are:

• outer requirements
  • guided by qualified instructor
  • practice in an environment conducive to sustained training
    • quiet, healthy, pleasant environment where one’s material needs are easily met
  • maintaining fine ethical discipline
  • a simple lifestyle, with as few extraneous activities as possible
• inner requirements
  • have few desires for things one does not have
  • a strong sense of contentment with what one does have
  • exceptionally high standard of ethical discipline, avoiding all modes of conduct of body, speech, and mind that undermine one’s own and others’ wellbeing
  • both during and between formal meditation sessions, one must overcome the deeply ingrained habit of letting one’s mind get caught up in involuntary thoughts and ruminations
  • meditator’s baseline must be silent, calm, alert awareness

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to further summarize

• the outer requirements are to lead a simple life of contentment with few responsibilities
• the inner requirements are cultivating the 4 perfections of generosity, ethics, patience, and enthusiasm

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may we all perfect concentration, so the noble mind of bodhicitta never decrease & only ever increase in our minds

homage to your Buddha nature

From this article on Browse Wellness, here are the stages of shamatha / one-pointedness summarized:

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may these concise instructions inspire your practice

Homage to the Buddhas and Bodhisattvas.

Finding time to develop a serious calm abiding practice is a hard task in the context of modern life. In that vein, I was thinking that the best method might be to begin a weekly meeting group where we can work through the nine stages of calm abiding in unison. Something really simple like picking an object of meditation for the session and utilizing a single technique from the texts in that session.

We can choose one of the pre-recorded Shamatha courses or a particular text. If the group is big enough, I expect some of the realized teachers to be open to join us and guide us at times if they can.

Would this be of interest to any others in the group?

Dedicating the merit of our discussion to the liberation of all beings.

For lay people leading busy lives with many responsibilities, what are strategies and techniques that are of great benefit in building a strong shamatha practice?

All texts on concentration state that a full time commitment is necessary to achieve shamatha. From experience, it is clear that the lack of stable objects makes it impossible to maintain long continuous absorptions. Are there specific objects that make for better practice in this context?

I have found analytical meditations from the lam rim easy to integrate into a busy life. From some sources I have heard that Mahamudra meditation is effective for people in modernity. I haven’t earnestly practiced Mahamudra so I wish to hear other’s experiences on this point.

Curious to hear what shamatha retreats are available to practitioners in person or online?

Edit: Found something for insight retreats

https://www.buddhistinsightnetwork.org/retreats

When the mind is at peace and the breath is regular, you should first visualize yourself seated in a circular zone of light, then visualize the breath going in and out of your nose as you silently recite the Buddha's name once with each breath. You should regulate the breath so that it is neither slow nor hurried, the mind and the breath reinforcing each other, following each other in and out. Whether walking or standing, reclining or sitting, proceed in this manner without interruption.

If you always "secretly recite" in the above manner, focusing the mind over a long period of time, there will no longer be a distinction between the breath and the recitation - your body and mind merging with empty space. When recitation is perfected, the mind-eye will open up and samadhi is suddenly realized. This is the state of Mind-Only Pure Land.

Commentary. This method is similar to Counting the Breath Meditation, which is one of the Six Profound Dharma Doors [leading to Nirvana]. It utilizes the counting of each breath to regularize inhaling and exhaling. Each breath, whether in or out, is accompanied by a silent recitation of the Buddha's name, in an even manner, neither too slow nor too fast. Otherwise, the recitation could become an obstacle to achieving one-pointedness of mind. Through this kind of uninterrupted recitation, the mind becomes pure, free of distractions, and merges with the unimpeded immensity of empty space - everything is Mind-Only. And, if the mind is pure, the environment is also entirely pure - as far as we are concerned.

~Cheng Wei-an's Taming the Monkey Mind (Commentary by Elder Master Suddhisukha)

There are instances when it is not appropriate to recite either aloud or in a low voice. There are times when it is awkward to finger a rosary. There are still other times when even Diamond Recitation may be inappropriate. For such instances, the ancients have devised an excellent expedient. It is not to move the lips, not to utter a sound, but merely to concentrate mind and thoughts on recitation, silently touching the upper front teeth with the tongue, or alternatively, to visualize this action. The only condition is that the Buddha's name be clear and distinct, though it is uttered not from the mouth but from the Self-Nature. The faculty of hearing and the inner mind interpenetrate, the inner mind is stamped on the tip of the tongue, the tip of the tongue pulls along the faculty of recitation, the faculty of hearing hears the Self-Nature - the three (inner mind, hearing, recitation) form one unit. Recitation interpenetrates with recitation -- in time the visualization of "everything as Mind-Only" is realized.

Commentary. This silent recitation method, when used to perfect the visualization of Mind-Only is somewhat difficult and is a high-level practice. It is reserved for the most part for those advanced along the path of cultivation. The cultivator must employ visualization-mind not recitation-thought. He does not move his lips, yet the sound is clear and distinct. It is the sound of the Self-Nature. This is the method of "reverting the faculty of hearing to hear the sound of the Self-Nature. " To perfect such recitation is to penetrate the true nature of all dharmas, to penetrate the truth that everything is made from Mind alone.

~Cheng Wei-an's Taming the Monkey Mind (Commentary by Elder Master Suddhisukha)

If the mind is agitated and the breath uneven, something is bothering you, or reciting the Buddha's name either aloud or in a low voice is inconvenient, you should just move your lips, practicing silent recitation (Diamond Recitation). With this method, the number of recitations does not matter; the essential condition is that each word, each recitation should come from the mind.

Commentary. The Diamond method differs from recitation in a low voice in that the lips move but no sound is heard. This method is useful when our sleeping or living quarters are close to someone else's. In such circumstances, reciting in a loud or a low voice might disturb them. We should then just move our lips and practice Diamond recitation. The number of recitations does not matter as long as the Buddha's name originates in the Self-Mind, moves the tip of the tongue and produces a sublime sound. Even though the sound is not audible, it reverberates throughout the Dharma realm (cosmos) while remaining part of the current recitation.

~Cheng Wei-an's Taming the Monkey Mind (Commentary by Elder Master Suddhisukha)

When the mind is scattered, or when you are tired and weighed down by many pressing tasks, you need not recite aloud. You need only focus your mind and thoughts and recite carefully in a low voice.

Only when your breath returns to normal, your spirits rise, and your mind is calm and at peace, should you recite aloud.

Commentary. The purpose of reciting the Buddha's name in a low voice is to treat the disease of scattered mind. There are times when the volume and pressure of work or other demanding activities make mind and body overburdened and weary. At these times, it is better to recite in a low voice, as reciting aloud can only add fuel to the fire and increase the power of the demon of scattered mind. To recite in a low voice, with each word, each sentence clearly and carefully enunciated, gradually settles the mind. When that point is reached, one can then recite aloud.

~Cheng Wei-an's Taming the Monkey Mind (Commentary by Elder Master Suddhisukha)

To Reveal the Nature of Mind

The Semdzin of Space as the Path

Visualize pure presence (rikpa) as vanished into space, and visualize all appearances and mind as floating in the space unsupported, and visualize the space as all things. Experience of great boundless emptiness arises.

~Longchen Rabjam

To Reveal the Nature of Mind

The Semdzin of Union

At the arising of dualistic appearances (subject/object, inside/outside) gaze intently at the crux (totality) of that polarity and the experience of the serene intrinsic purity of nonduality will arise. Also, by taking the bliss of male and female buddha-union as the path the experience of nondual bliss and emptiness arise.

~Longchen Rabjam

To Reveal the Nature of Mind

The Semdzin of Thoughtlessness

Whatever appearance arises in consciousness, whatever moves in the necklace-sequence of instants, intuitively apprehend the indivisible, thoughtfree ultimate place. Holding the mind in this way the samadhi of intrinsic non-thought arises.

~Longchen Rabjam

To Reveal the Nature of Mind

The Semdzin of the Five Great Elements

Focus consciousness unwaveringly without any distraction upon whatever of the five elements appears as earth and rock, ice, water or steam, fire, air or wind, or space. You experience self-liberation in the that place of focus like dream experience.

~Longchen Rabjam

To Reveal the Nature of Mind

The Semdzin of Impermanence

Regard appearances without any centrality of focus, without solid ground, without any invariable point of reference, uncertain, undependable, always variable. Whatever arises, appearing in a variable and non-veridical variety, is thus seen as delusion (a lie) and utterly indeterminate. Training in impermanence brings experience of freedom from grasping.

~Longchen Rabjam

To Reveal the Nature of Mind

The Semdzin of Immediate Emptiness

Gaze intently at whatever appears and regard it as utterly pure and empty. Applying this to all forms and all sounds, etc, all appearances are experienced like condensation on a mirror.

~Longchen Rabjam

To Reveal the Nature of Mind

The Semdzin of The Gradual Revelation of Emptiness

Through discursive and experiential analysis of appearances and ego, arrive at the emptiness of both objective and subjective aspects of experience. Finally, without any mentation, the experience of nondual emptiness arises.

~Longchen Rabjam

To Attain Detachment

The Semdzin of Kuntuzangpo in the Heart

Focus upon the tiny form of Kuntuzangpo (Samantabhadra) in a globe of blue light in the heart center. Thereby you will experience pure clear light, and you will cultivate the clear light of the bardo, and at death there will be buddha deity, relics (ringsel) and rainbow light.

~Longchen Rabjam

When your mind is in a state of torpor or when delusive thoughts arise unchecked, compose yourself and recite the Buddha's name aloud a few hundred times. You will then naturally experience a pure, peaceful state. This is because the faculty of hearing is very keen and therefore people are easily influenced by external factors which disturb the mind and lead to errant, delusive thoughts. Thus, you need to recite aloud to control the faculty of hearing and enlighten the mind. When the mind hears only its own sounds, each sound in its totality following upon the one before, all thoughts of right and wrong, what should and should not be done, are naturally abandoned.

Commentary. When we are exhausted and sluggish, we tend to doze off or feel as if something were pressing on both body and mind. If we engage in pure, silent recitation at such times, our lethargy can only increase.

Therefore, it is better to recite aloud, pondering that the Buddha's name originates from the Self-Mind and returns to the Self-Mind through the ears in an unending circle. We should continue to practice in this manner until the mind clears up, the demon of drowsiness disappears and only Buddha Recitation remains, clear and distinct. Only then should we stop.

~Cheng Wei-an's Taming the Monkey Mind (Commentary by Elder Master Suddhisukha)