Results of stabilizing the mind
When, through such practices, the mind develops the power of becoming stable on the smallest size object as well as on the largest, then the mind truly comes under control.
When the modifications of mind have become weakened, the mind becomes like a transparent crystal, and thus can easily take on the qualities of whatever object observed, whether that object be the observer, the means of observing, or an object observed, in a process of engrossment called samapatti.
One type of such an engrossment (samapatti) is one in which there is a mixture of three things, a word or name going with the object, the meaning or identity of that object, and the knowledge associated with that object; this engrossment is known as savitarka samapatti (associated with gross objects).
When the memory or storehouse of modifications of mind is purified, then the mind appears to be devoid of its own nature and only the object on which it is contemplating appears to shine forward; this type of engrossment is known as nirvitarka samapatti.
In the same way that these engrossments operate with gross objects in savitarka samapatti, the engrossment with subtle objects also operates, and is known as savichara and nirvichara samapatti.
Having such subtle objects extends all the way up to unmanifest prakriti.
These four varieties of engrossment are the only kinds of concentrations (samadhi) which are objective, and have a seed of an object.
As one gains proficiency in the undisturbed flow in nirvichara, a purity and luminosity of the inner instrument of mind is developed.
The experiential knowledge that is gained in that state is one of essential wisdom and is filled with truth.
That knowledge is different from the knowledge that is commingled with testimony or through inference, because it relates directly to the specifics of the object, rather than to those words or other concepts.
This type of knowledge that is filled with truth creates latent impressions in the mind-field, and those new impressions tend to reduce the formation of other less useful forms of habitual latent impressions.
When even these latent impressions from truth filled knowledge recede along with the other impressions, then there is objectless concentration.
Now it gets a little harder and each person is different +Leon Davis
ReplyDeleteBUT let me try
MY first is
Types of concentration
The deep absorption of attention on an object is of four kinds, 1) gross (vitarka), 2) subtle (vichara), 3) bliss accompanied (ananda), and 4) with I-ness (asmita), and is called samprajnata samadhi.
acquiringa penetrating mınd
As spiritual absorption
deepens, we are no longer aware we are
meditating. The mind and the object on which it is
focused have become one.
BUT BE CAREFULL