With consistent long-term practice, you will naturally progress through different stages of meditation, collectively known as the nine meditatitve absorptions. They represent varying levels of meditative absorption, beginning with the lowest level in the desire realm, which corresponds to the state of the human mind within this realm. The focus here is on the state of the mind, rather than the realm itself. The mind's state can be divided into three main categories: the desire realm, the form realm, and the formless realm. These categories are based on the depth of concentration achieved. In the desire realm, the mind is initially filled with thoughts, but as your meditation practice goes on, these thoughts gradually fade out. Reaching the highest level of the desire realm is known as meditative absorption of the desire realm. Beyond this, you enter the form realm and progress through the first to fourth dhyana, each representing increasingly profound stages of meditative absorption.
As the level of samadhi deepens, one enters the formless realm. In this realm, the first level is the meditative absorption of infinite space, followed by the meditative absorption of infinite consciousness, the meditative absorption of nothingness, and the state of neither consciousness nor unconsciousness (also known as the samadhi of neither consciousness nor unconsciousness). These are the nine meditative absorptions, or the nine stages of samadhi. With long-term practice, one can eventually experience all of these levels of samadhi.
Generally speaking, we are not currently required to reach the higher levels of samadhi. Although achieving enlightenment can be attained by reaching the third or fourth dhyana, such a deep level of samadhi is not necessary for awakening; the meditative absorption of the desire realm is sufficient. Particularly in the case of the Great Perfection, reaching the meditative absorption of the desire realm ensures a solid awakening. However, to attain enlightenment and the samadhi of dharmata, one needs to reach the third or fourth dhyana.
The fourth dhyana is called "abandonment of all thoughts" because there are no thoughts in this state. This does not refer to conscious thoughts, which have already dissipated by this stage. Instead, it means all external objects have vanished. When external objects disappear and one is not experiencing Alayavijnana, one experiences the nature of awareness. This nature of awareness is neither in external objects nor in emptiness or non-emptiness. Instead, it leads to a unique form of cognition, a kind of wisdom. Remember, it is not an external object; it has no object. If it has an object, it becomes duality.
Reaching the third and fourth dhyanas, particularly the state of thought-abandonment in the fourth, brings a unique experience. Thoughts cease, surroundings vanish, yet the mind remains clear. This wisdom of lucid knowing is the samadhi of dharmata, a state easily accessed in these advanced dhyanas. Even if awakening occurs in the first dhyana, the samadhi of the desire realm samadhi, or there is just a taste of it beforehand, upon attaining full awakening, this individual will undoubtedly reach the samadhi of dharmata.
Certainly, the prerequisite for true enlightenment through the samadhi of dharmata is that one must be a Bodhisattva. Entering the samadhi of dharmata is a sign of progress, but for someone who is not a Bodhisattva, it can be problematic. Without bodhicitta, the aspiration to help all beings, there is a risk of mistaking a state fueled by ego for true enlightenment. Many demons are said to have achieved similar states. This is the true danger – a powerful ego masquerading as enlightenment.
These days, people tend to label others as demons. What an overestimation! There are not that many true demons around. I would even like to be a demon myself, but one has to be very powerful to be it. You, at best, could be a petty imp, not even a proper prop. Often, when we call someone a demon, it is just our own anger and hatred bubbling over, revealing our own potential for darkness. While you are labeling others as demons, your heart is already turning dark, planting the seeds of evil. That is all it is.
A true Bodhisattva would never label or curse someone as a demon. They recognize that all sentient beings possess demonic tendencies, with the greatest demon being "ego clinging." The reason you are a sentient being is precisely because of this ego clinging. Therefore, beware of those who label and curse others as demons! Oftentimes, it is a combination of immense anger and distorted views that lead to such accusations.
Excerpted from: Cognition and Expression Part Two
