Collectedness And Its Perfection

Bearing in mind the meanings of this word together with such specialized terms as (mind-) development (bhavana), absorption (jhana), insight (vipassana), one-pointedness (ekaggata), and meditaton exercise (kammatthana), we may now examine what constitutes perfected collectedness. What especially marks off the good Buddhist's practice, whether he be a Bodhisatta or not, from that of an ordinary meditator (in any religion), is that the latter will most likely become firmly attached to the delights occurring in the upper reaches of the sensual realm, or to the pure joys of the realm of form and, as a result, come to birth in one of these heavenly states. If one gets oneself trapped in one of these bourns, where pleasures and joys are great and sufferings but little, then it is unlikely that one will be able to generate the energy necessary for the perfection of wisdom. Therefore, the good meditator tries to become proficient in the absorptions (so that he can enter them when he likes, and emerge when he likes), while not being attached to them. But one should note that this applies only to the skilled meditator who has already obtained the absorptions. If one has not reached to these levels, then ardent aspiration, not detachment, will be the correct attitude.

After these absorptions have been attained, they may be reviewed as impermanent, unsatisfactory and devoid of self or soul (aniccam, dukkham, anatta), at which time detachment from them will naturally arise and insight (vipassana) be experienced. The absorptions (and the powers which may arise in connection with them) are thus, in the Buddhist way of training, never an end in themselves but are always used to promote insight and wisdom, which arise when the collected mind is set the task of examining the mind and body in order to know completely their characteristics.

A story which brings out the meaning of this perfection is told of Kuddalamuni's life. His name means the Mattock sage and he was thus called because of the difficulty he experienced in freeing himself from attachment to his mattock. Several times leaving his house with intent to meditate in the forest, he was dragged back by the memory of his mattock and his old occupation of farming. One day, reflecting on the inconstancy with which he pursued meditation, he took his mattock and, whirling it round his head, sent it spinning into the depths of the nearby Ganges. Having done this, he burst out in a great cry of joy. The local rajah who was passing that way with his army, sent a man to enquire why this farmer was so joyful, to which the sage replied by relating his experience. The rajah and many others were much impressed by his reply, and some followed him to take up a meditative life in the forest; after which, we are told, all passed away to experience life in the realm of form. The Mattock-sage, who was none other than Gotama in a past life, exhibited even then another aspect of the perfection of meditation: the ability to train others in meditation after gaining proficiency in it oneself.

Finally, we may add brief notes on some of the dangers to meditation practice.