It really is, I just skimmed it a bit, some interesting tid bits I saved in my notes:
The mind that is unconcentrated and frequently attempting (a search) is vitarka. The mind that is in samadhi has two stages: coarseness and subtlety. The coarse stage is vitarka. A mind is termed coarse for the reason that is lacks concentration. The Buddha says: The ascetic dwells in the first dhyana which is with vitarka and vicara. Therefore the first dhyana is coarse and unconcentrated and hence it is with vitarka. Vicara is a state of mind which is unconcentrated and a bit subtle.
Thus according to the Tattvasiddhi first dhyana is not perfect concentration but is rather coarse, it is only in second dhyana that one is firmly fixed in the quality of “one pointedness”.
Who is capable of bearing the brunt of scolding? A. the person who meditates on impermanence and understands that everything is momentary, the scolder and the victim of scolding are all momentary [thus he] arouses hate towards none. The person who perseveres through correctly practising the shunyata-citta, notion of voidness, considers thus: when things are really void, who is the abuser and who is the victim?
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The dweller in perseverence should think thus: things are dependently originated, thus abusing act is heard by auditory consciousness, non sensuous consciousness and the sound, etc. Here two factors are in my person and the only one, the sound in the other. Thus the factors of the sin are many in me, why do I hate it? Because I grasp the conceptual idea of this sound, sorrowfulness and worries are experienced; hence I am alone guilty.
Now, samadhi: It is characterized as the mind resting steadily and solely on one support (alambana). The mind rests on one support by contemplating upon it several times. If one does not contemplate several times then the mind would quickly distract from it. One should contemplate in an easy manner. Uneasiness (dukkha) is the turbulent state of the body and mind. When that turbulent state is dispelled by prasrabdhi, serenity easiness is secured. The serenity is felt when the body and the mind become calmed on account of joy (priti) which airses from the mind’s delightfulness (pramodya) through recollection of three jewels and listening to sutras, etc. The mind’s delightfulness again arises when the mind does not have to repent and as a result of holding fast to good conduct.
Equanimity is this: the ascetic first disregards his love towards his friend and disregards his enmity towards his enemy and qualizes his mind toward both. Then he extends his equanimity towards all living beings. Karuna and mudita are also to be pacticed likewise.
On Anapanasati: (pg 438 -)
Suppose a man ascends a hill; or if he carries a load then being fatigued he breathes a short breath. Likewise the ascetic dwelling in a gross thought breathes a short breath. The gross thought means the mind which is shaky and distracted by the disease. “He breathes a long breath” means if the ascetic dwells in a subtle mind then his breathing out and breathing in become long. For, such breaths which accompany the subtle mind become subtle. For example, the same person who is fatigued and then rests, his breath becomes subtle (and long).
step 3 of anapanasati “The ascetic…perceives the air moving in and out of skin pores”
step 4: “gross breathings become pacified”
“experiencing mental formation” - the ascetic sees the blemish in the piti as it causes craving which is the minds formation. Craving arises for feeling and hence the ascetic sees the feeling as a mind’s formation"
“calming mental formation” - “the ascetic sees that lust arises from feeling and calming that, the mind becomes peaceful. He calms also the gross feeling.”
“‘Experiencing the mind’ : calming the taste of feeling the ascetic sees his mind as appeased not depressed and not distracted. This mind sometimes becomes depressed, then at that time he makes it joyous. If it becomes distacted then at that time he makes it concentrated. If it becomes free from the said two faults, then at that time he lets it be free. Therefore, this is termed as releasing the mind.”