Examples of using Object of focus in English and their translations into Polish
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Not letting go or forgetting an object of focus.
This not only means that we must not change our object of focus for developing shamatha from, for instance, our breath to a visualized Buddha.
Concentration itself is mental placement upon an object of focus.
The mental hold of mindfulness on an object of focus may be described from two points of view.
Attention(yid-la byed-pa) engages our mental activity with an object of focus.
It is not merely caring enough about an object of focus so that we can remember it.
Included here is the fault of forgetting(brjed-pa) about the object of focus.
Without caring concern, we wouldn't care that we have forgotten about our object of focus, the present moment, even if we notice that we have become distracted.
These two are differentiated according to the mental factor under which the mind leaves the object of focus.
And he had mentioned that focusing on the breath was helpful- taking that as an object of focus- for those who have a lot of verbal mental activity.
Alertness(shes-bzhin) is the mental factor that checks the condition of mindfulness's mental hold on the object of focus.
But when we look in the Mahayana traditions,the breath is singled out as an object of focus specifically for those people who have a lot of discursive thinking.
Recollecting mindfulness(dran-pa) is not merely holding on to any cognized object without losing it as an object of focus.
If there is gross mental dullness, however, there is always a mental hold on the object of focus, but the mind is not clear with respect to the object. .
Subtle discernment would be too involved with checking in fine detail, so thatour attention would not be primarily on your object of focus.
With gross mental dullness(bying-ba rags-pa),the mental hold on an object of focus is weak, so that the appearance-making of the object is unclear.
It also requires removing the accompanying level of mental activity that gives rise to a conceptual category into which the object of focus fits.
When practicing to attain a stilled andsettled state of mind, shamatha, the object of focus in the meditation remains constant, for instance when focusing on a visualized Buddha.
For example, when the hold is too tight, there can be a subtle feeling of uptightness ortension, like an itchiness to leave the object of focus.
The"me" that is the object of focus of an inflated ego is analogous to the Buddhist false"me" in the sense that it is an idea of one projected onto and mixed with a conventional"me.
Another use of imagination in sutra is imagining a Buddha in front of us as an object of focus to gain perfect concentration.
The grossest level is when the mind leaves the object of focus(dmigs-pa shor,losing the object of focus) and goes on from one extraneous object or thought(rnam-rtog, discursive thought) to another.
Not forgetting" does not just mean when someone asks us, we can remember what the instructions for the practice are or that our object of focus is like this or like that.
More fully, mindfulness prevents our attention from forgetting about or losing the object of focus; it holds our attention on this object with endurance; and it maintains continuity of familiarity with this object. .
Madhyantavibhaga, Sthiramati explains that as an aid for maintaining mindfulness,we need to remind ourselves from time to time of our object of focus.
Flightiness of mind(rgod-pa)- this occurs when the"mental glue" of mindfulness loses its hold on the object of focus because of distraction by some desirable object or thought, or by thoughts of regret.
Mental dullness(bying-ba, sinking) is a mental factor faulting the appearance-making(gsal-ba, clarity)of mindfulness's mental hold on an object of focus.
Flightiness of mind(rgod-pa, mental agitation)is a mental factor faulting the mental abiding of mindfulness's mental hold on an object of focus, but only faulting it due to desire or attachment.
Once we have worked ourselves up, in this step-by-step process, to the state of mind that we want to habituate ourselves to,then we actively discern or understand the object of focus in that way.
Discriminating awareness in the context of mindfulness meditation, then, is not restricted to focusing merely on some aspect of its object of focus, such as the impermanence of each moment of our experience.