Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Six Stages of Meditation (Bhāvanākramaṣaṭka-nāma) is a manual attributed to Vajrapāṇi that outlines a progressive system of meditative practice. The text begins by establishing the necessary prerequisites for the practitioner, specifically the identification and examination of a qualified guru and the formal relationship between teacher and disciple. It concludes by addressing the nature of the four bodies (kayas), describing them as an uninterrupted continuity that transcends conceptual thought and linguistic expression, while remaining functionally active as sources of benefit. By framing the meditative process between the external guidance of the guru and the internal realization of the non-conceptual nature of the bodies, the work commits the reader to a disciplined path of spiritual development that moves from external reliance to the realization of an essence beyond expression.
Provenance
About this text
A treatise outlining a progressive system of meditative practice, the Bhāvanākramaṣaṭka (The Six Stages of Meditation) originates from the Indian tradition and is attributed to Vajrapāṇi, who is described as a second Buddha. The work passed into the Tibetan language through the efforts of the translators Vajrapāṇi and lo tsa ba nag tsho. It is preserved in the Tengyur, volume ཞི, where it comprises two pages and is situated within the General Unexcelled Yoga Tantra Works. The text enacts a disciplined path of spiritual development, beginning with the essential examination of a qualified guru and the formal relationship between teacher and disciple. It concludes by addressing the nature of the four bodies, characterizing them as an uninterrupted continuity that transcends conceptual thought and linguistic expression while remaining functionally active. A scholar or serious reader consults this work today to examine how the meditative process is framed between the external guidance of the guru and the internal realization of an essence beyond expression, moving the practitioner from external reliance toward a non-conceptual realization.
Cite thisAnuvāda, “The Six Stages of Meditation” (Toh 2299), machine draft, 2026.https://naxiai.com/tibetan/works/toh2299
Summary & commentary
Significance
The work is significant for its synthesis of guru-disciple dynamics and the high-level philosophy of the four bodies. Its attribution to Vajrapāṇi suggests it functions within a tantric framework where the transmission of practice is as vital as the theoretical understanding of emptiness.
Structure
Passages
Section
Description
1
Introduction and Guru Requirements
Discusses the necessity of examining the characteristics of a compassionate guru and the definition of a disciple.
2
Conclusion on the Four Bodies
Describes the essence of the four bodies as beyond thought and expression, yet functionally active.
Themes
Guru-Disciple Relationship (1)
Nature of the Four Bodies (2)
Non-conceptual Realization (2)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Bhāvanākramaṣaṭka-nāma. In the language of Tibet: Bsgom rim drug pa zhes bya ba (The Six Stages of Meditation). Homage to the sublime gurus.
First, regarding the compassionate guru, one should examine the characteristics of a guru. The disciple is one who is taken under care, and the guru likewise bestows that care. To a guru endowed with all characteristics, one should offer worship with devotion through the three doors and with material things, without attachment. In a householder’s dwelling, a charnel ground, or a solitary tree or any pleasant location, one should begin the sequence of the ritual. Seated upon a soft cushion with the physical posture, one should don the armor to clear away obstacles. To accumulate the two great collections, one should recollect the guru upon the crown of the head.
According to the distinctions of the two faculties, first one must decide upon the view and examine the essence of meditative concentration. Whether realization and attainment occur simultaneously or not is known from the experience of oneself and the guru. One should likewise know the external conduct. If it does not occur, one should practice the reasoning and train gradually in the four equal tastes. Alternatively, one should purify the three—body, speech, and mind—and finally let them go to their destination.
If they occur simultaneously, one should distinguish the three—ground, path, and fruition—by means of symbols and condense them into the ultimate meaning. There are the six dharmas for establishing the ground, the three dharmas for ripening the ground, and the three dharmas for liberating the ground; thus, twelve symbolic dharmas are taught for the ground. For the path, there are the near, the distant, and the path that is neither near nor distant. Each of these is examined in five ways; these fifteen are the dharmas of the path. Furthermore, the characteristics of the fruition are taught.
The four bodies are an uninterrupted continuity; their essence is beyond thought and expression. Yet, the various designations are unceasing, like a wish-fulfilling jewel, a vase of excellence, and a great wish-granting tree. This concludes "The Six Stages of Meditation," composed by Vajrapāṇi, who is renowned as a second Buddha. Translated by the translator Nagtsho.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.