..續本文上一頁is a fruit of the initial levels of meditation practice. When we repeatedly practise bringing the heart to this level of samadhi, the heart becomes adept at this first level of meditation. In the beginning stages, the heart may unexpectedly drop down to a point of stillness. We may be able to perceive the mind in the beginning, but by the time we come to the middle stage we are no longer in contact or associated with it. Then we may regain awareness at the end when the heart is one pointed, still and peaceful. This samadhi occurs almost as a fluke. we have yet to establish it in its full and proper sequence. However, if we practise in this way often we will become experienced in concentration and will be able to perceive the various factors of jhana (absorption) as they arise, beginning with vitakka or initial application. This refers to the application of the mind to its object of concentration. Then there is vicara, (sustained application), the sustenance of the mind on its object which leads to brightness and peace. This is followed by piti, rapture, and sukha, happiness. When the heart contains rapture it is at peace. When the heart is still and at peace it is at the stage called ekaggata (one pointed concentration).
These are the characteristics of the original mind, at the level known as pathoma jhana (first absorption). It is the samadhi which consists of all these factors of jhana which can be used for the development of insight meditation. The mind is malleable, easily inclined towards reflection on the Three Characteristics. We must try to train the mind in this way with persistence and patience. The practice must be maintained calmly, because the agitated mind will not lead to the desired results.
Concerning the development of samadhi with a meditation word or mantra as described above, is the proper way to develop meditation. However, if, as we continue to repeat the mantra, the mind becomes progressively calmer and brighter, it may happen that the mind stray outwards in the form of nimittas, or images. If a nimitta arises and then the meditator hesitates or is perplexed or startled by it, the mind will be alarmed and the samadhi, and the nimitta, will dissipate. If you wish to observe the nimitta for a long time, then you must bring your attention right into the mind, which is the point of serenity. Reflect to yourself that the nimitta which has arisen is a result of this concentrated mind. If we leave our base of concentration, and go after the nimitta that arise, there are two possibilities that may occur: The first is that our samadhi will withdraw. The second possibility is that our mind will follow the nimitta. If you see the nimitta in the form of a person, the mind will follow that person. If you see a nimitta which is a devata (angel), consciousness may go and follow the devata. If you want to see heaven or hell you will follow the devata into heaven or you will follow a demon into hell. This is the mind flowing outwards, taking an interest in external concerns outside of our sphere of deliberation. If you have sufficient presence of mind you can follow whatever is occuring and observe what is out there. You can take awareness of this movement as your meditation object which can then be a tool for knowing and an object for mindfulness. But there is a potential problem here. External nimittas tend to have a deluding effect on meditators. People tend to take them as the truth. If they see a person they can be misled into blindly thinking that they are really looking at a person. This is especially so in the case of ghosts. We may believe that some kind of spirit has come to beg punna (merit), and so we are distracted into trying to share our merit with them. When the mind begins to think about sharing boon (me…
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