 |
VISTAS:
|
|
" There are these three ways of getting a self, Potthapada, namely: the getting of a physical-body self, a mind-made self, and a formless self.
" And what, Potthapada, is the getting of a physical-body self? It is that which has a form, is composed of the four great elements and is fed on material food. That is the physical-body self.
" And what, Potthapada, is the getting of a mind-made self? It also has a form and is made of mind, complete in all its limbs, possessed of super sense-organs. That is the mind-made self.
" And what, Potthapada, is the getting of a formless self? It is that which has no form, but is made of consciousness. That is the getting of the formless self.
" Now I, Potthapada, teach you a teaching for the rejection of the getting of any self: a way by which impure conditions can be put away and pure conditions brought to increase. By which one even in this very life may attain unto the fulfillment and perfect growth of wisdom, realizing it by his own supernormal powers, and therein to abide.
" Now it may well be, Potthapada, that this thought might occur to you: 'Yes, impure conditions may be put away, pure conditions may be brought to increase, and one may even in this very life attain these things and therein abide. But yet one remains sorrowful!'
" But that, Potthapada, is not the way to look at it. For when these things are done..there will be as result-joy, zest, calm, mindfulness, self-possession, and the happy life.
" And if, Potthapada, others should ask us this question: 'But what, friend, is that getting of a physical-body self, a mind-made self, and a formless self about which you say all this? Then we should thus reply:
" It is this same self of which we speak..For at the moment when any one of these three modes of self is going on, it is not reckoned as one of the other two. It is only reckoned by the name of that particular personality which prevails.
" For all these are merely names, terms, ways of speaking definitions of everyday use. These the Tathagata uses when he speaks. But he is not deceived by them."
D.N. I. 194-202
S A M A D H I
(Concentration)
Concentration may be analyzed into four categories: (1) the concentration issuing in the attainment of the jhanas (absorptions).(2) the concentration issuing in the attainment of nana dassana (extra-sensory perception). (3) the concentration issuing in the attainment of satisampajanna (intent awareness). (4) the concentration issuing in the attainment of vipassana nana (penetrative insight).
(1 ) The jhanas (absorptions) derived from concentrated tranquillity of body and mind are highly conducive to states of equanimity and bliss. In view of this, these concentrated- absorptions are only too susceptible of being grasped as ends in themselves, when in reality they are to be only regarded as a means to an end, and as such merit a primary and distinguished place.
(2) Nana dassana (extra-sensory perception) is that faculty of perceiving things astral. Devoid of this kind of supernormal vision the human horizon is inevitably constrained within the limitations of the five sense-organs, to say the least. However, the attainment of supernormal vision, too, is only too easily grasped as an end in itself, when in fact it is only a means.
(3) Satisampajanna (intent awareness) is that faculty of mindfulness and awareness so necessary for keeping the mind in harness and under restrained control. Without this incessant control over formations, feelings, perceptions, and concepts, consciousness is only too gamely led astray from cyclic second to second, the victim of every incident that upsprings. However, mind-control in itself is insufficient as to be regarded as an end, for although it keeps a constant vigil over random effervencies it does not annihi-late them at the source. At best, it serves as a preventative and defensive device.
(4) Vipassana nana (penetrative insight) is that faculty which penetrates to the source. As long as this faculty is not attained the mind is not in a position to comprehend or understand the scheme in which all things in the visible and invisible universe have their relative span. Without this objective vision, consciousness is dominated by its own limited subjectivity and personal prejudice. It is,finally, only through this faculty that the unrealized potential be-comes the actualized reality. That is, the ultimate integration of personality and its unrestricted release.
These four categories of concentration - attainments, however, may be resolved under the collective term of Samatha - Vipassana (tranquillized - penetrative insight), and shall be dealt with as such.
