Guest guest Posted February 20, 2009 Report Share Posted February 20, 2009 41. When the fluctuations of the mind are weakened, the mind appears to take on the features of the object of meditation-whether it be the cogniser (Grahita), the instrument of cognition (Grahana) or the object cognised (Grahya)-as does a transparent jewel, and this identification is called Samapatti or engrossment. 42. The engrossment, in which there is the mixture of word, its meaning(i.e. the object) and its knowledg is known as Savitarka Samapatti. 43. When the memory is purified, the mind appears to be devoid of its own nature (i.e. of reflective consciousness) and only the object (on which it is contemplating) remains illuminated. This kind of engrossment is called Nirvitarka Samapatti. 44. By this (foregoing) the Savichara and Nirvichara engrossments, whose objects are subtle, are also explained. 45. Subtlety pertaining to objects culminates in A-linga or the unmanifest. 46. These are the only kinds of objective concentrations. 47. On gaining proficiency in Nirvichara, purity in the inner instruments of cognition is developed. 48. The knowledge that is gained in that state is called Rtambhara (filled with truth). 49. (That knowledge) Is different from that derived from testimony or through inference, because it relates to particulars (of objects). 50. The latent impression born of such knowledge is opposed to the formation of other latent impressions. 51. By the stoppage of that too (on account of the elimination of the latent impressions of Samprajnana) objectless concentration takes place through suppression of all modifications. to be continued... Quote Link to comment Share on other sites More sharing options...
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