through increasing one-pointedness, mind focuses on the object alone. This is
“fully resting,” the fourth stage.
Out of that concentration, some conceptual elaboration will naturally arise, and
like a bee that does not stay long in one flower, drinking nectar quickly and
moving on, we can gain motivation and inspiration in that process, and those
movements of thought that previously were intolerable now fall under control.
This is “taming,” the fifth stage.
Now, while abiding in the object with attentiveness, we find that sinking and
agitation may arise. By the application to each of its own specific antidote, the
various thoughts will vanish into themselves, assuaged. If indeed we can achieve
that, the faults of sinking and agitation will vanish, like the sediment in a limpid
pool of water once it has been left to settle. This is the sixth stage, “pacifying,”
which is like a person who is relaxed and attentive in a state of equanimity.
Then as thought diminishes, a little concentration increases, and the emotions
generated by the thoughts are cleared, just as muddy water clears when the mud
settles. Distractions no longer occurring, the mind is “fully pacified.” This is the
seventh stage.
Through exertion, progress is faster, and now, effortlessly, conceptual obstacles
no longer arise, and we rest in one-pointed focus. This is “volition” or “one-
pointedness,” the eighth stage.
With that volition there is no need of effort in order to progress exponentially,
and we achieve “equanimity” automatically. This is the ninth stage, and it is also
known as the “single-pointed aspiration of the realm of desire,” which is achieved
by familiarization with all of the nine stages.
2.14 IN UNITARY SHAMATA AND VIPASYANA, THE NINE MENTAL STATES AND THE FIVE MYSTICAL
EXPERIENCES ARE CORRELATED
Whether we wish to meditate through inseparable shamata and vipasyana in the
ultimate Dzogchen manner, or whether we seek the five supersensory powers and
temporary happiness in the realms of the gods or men, first, in order to become fit
for the task, we need to cultivate the mind, just as we need to cultivate a field to
prepare it for crops. If we train in shamata at the beginning, we prepare for the
pure presence of Dzogchen. The well-known Dudjom Pure Vision training (Dudjom
nangjang), in which the syllable “A” is fixed upon, is a preliminary shamata
practice for Dzogchen. As the great Rongzompa says in Applying the Mahayana
Method,
For those who are unable to remain in the natural state that is the great
perfection, we teach the mode of striving. Even though they practice that
graduated, progressive mode, their view is still based in Dzogchen. Since the
great bliss of the luminous mind is the root of all experience, it has the power
to cure every sickness that afflicts us.As it is said in the tantra Meditation upon the Luminous Mind,