The Buddha describes the four types of meditators based on their skill in collectedness and in the flexibility of collectedness.

At Sāvatthi.

The Buddha describes the qualities of true disciples, and those who do not grow in the Dhamma.

“Bhikkhus, whatever bhikkhus are |deceitful::deceptive, fraudulent, fake [kuha]|, |stubborn::bullheaded, inflexible [thaddha]|, talkative, crafty, |arrogant::conceited, haughty [unnaḷa]|, and |distracted::with scattered attention, not collected, not well-composed [asamāhita]|; such bhikkhus are not my true disciples. They have deviated from this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|; and they do not achieve growth, progress, or full development in it. But, bhikkhus, those monks who are honest, restrained in speech, |steadfast::firm, stable, wise [dhīra]|, humble, and |collected::well-composed, completely calm, totally settled, attentive [susamāhita]| [in mind]; these are truly my disciples. They have not strayed from this Dhamma and Discipline; and they do attain growth, progress, and full maturity within it.”

The Buddha contrasts the misdirected and well-directed mind, and explains the importance of directing the mind.

"Bhikkhus, just as certain trees are considered the best because of their flexibility and malleability, in the same way, I do not see any other single thing that, when developed and frequently cultivated, becomes as |flexible::soft, pliable [mudu]| and |malleable::ready, workable, suitable for use [kammañña]| as the mind. Bhikkhus, a mind that is well-developed and frequently cultivated becomes flexible and malleable."

The Buddha uses the gradual purification of gold as a metaphor for mental cultivation through meditation. Just as a goldsmith removes coarse, medium, and subtle impurities until the gold is workable and radiant, a meditator abandons defilements in stages. This gradual refinement leads to deep collectedness of mind, forming the foundation for supernormal abilities and, ultimately, liberation.

The goldsmith or his apprentice, having placed the gold dust into a |crucible::melting pot [mūsā]|, blows upon it, smelts it, and purifies it. At that point, the gold has been blown upon, smelted, and purified, but its |dross::(of gold) sediment, impurity [kasāva]| has not been entirely removed; it is not yet |pliable::soft, flexible [mudu]|, |malleable::ready, workable, suitable for use [kammañña]|, or |radiant::shining, bright, brilliant [pabhassara]|, but is brittle and not properly ready for working. But there comes a time, bhikkhus, when the goldsmith or his apprentice blows upon that gold, smelts it, and purifies it. At that point, the gold has been blown upon, smelted, and purified, with its dross entirely removed; it is pliable, malleable, and radiant, not brittle, and is properly ready for working. Then whatever kind of ornament the goldsmith wishes to make from it—whether a bracelet, earrings, a necklace, or a gold chain—he can achieve his purpose.

The Buddha explains how he divided his thoughts into two kinds - 1) thoughts of sensual desire, ill will, and harm; and 2) thoughts of relinquishment, non-ill will, and non-harm. He explains how he abandoned harmful thoughts and cultivated wholesome thoughts, leading to the attainment of the four jhānas and the three knowledges.

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of recalling past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus I recollected my manifold past lives with their modes and details.

The Buddha explains to the brahmin Jāṇussoṇi how he overcame fright and dread while practicing seclusion in remote lodgings in the forests and woodlands, leading to the three true knowledges and full awakening.

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of recalling past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus I recollected my manifold past lives with their aspects and particulars.

The Buddha distinguishes pleasant abidings in the here and now from the way of effacement leading upwards to complete quenching. Effacement is shown as the gradual chipping away of defilements through restraint, cultivation of the noble eightfold path, and diligent training, culminating in the complete freedom of Nibbāna.

32. ‘Others could be |stubborn::bullheaded, inflexible [thaddha]|; we shall be flexible here’—effacement should be practiced thus.

Using the simile of an elephant’s footprint, the Buddha illustrates how confidence in him develops gradually through practice. A noble disciple trains in conduct, sense restraint, contentment, and mindfulness, progressing through the jhānas. Unshakable confidence in the Buddha, Dhamma, and Saṅgha arises through direct knowledge and liberation.

Thus with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, he directs the mind towards the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus with their aspects and particulars, he recollects his manifold past lives. This too, brahmin, is called a footprint of the Tathāgata, a trace of the Tathāgata, a marking of the Tathāgata. Yet even at this point, the noble disciple does not come to the conclusion: ‘The Blessed One is a perfectly Awakened One, the Dhamma of the Blessed One is well proclaimed, the Saṅgha of the Blessed One's disciples is practicing the good way.’

The Buddha outlines a progressive training guideline for the bhikkhus to undertake in order to be recognized as ascetics and Brahmins. The Buddha also describes the abandonment of the five hindrances, the four jhānas, and the three knowledges using similes.

Thus with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, he directs the mind towards the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus with their aspects and particulars, he recollects his manifold past lives. Just as a man might go from his own village to another village, and then from that village to yet another village, and then from that village return to his own village. He remembers, 'I went from my own village to that village, there I stood in such a way, sat in such a way, spoke in such a way, and remained silent in such a way; from that village I went to yet another village ... and from that village I have returned to my own.'

The Buddha explains the difference between cultivation and lack of cultivation with regard to body and mind, and recounts his own journey to full awakening.

Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of recalling past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus I recollected my manifold past lives with their modes and details.

The Buddha illustrates that his true inheritance is the Dhamma, not material possessions. Venerable Sāriputta clarifies the practice of seclusion by listing numerous harmful qualities to abandon and the Middle Way that leads to abandoning of them, to clear vision, wisdom, tranquility, to full awakening.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta's Grove, Anāthapiṇḍika's park. There, the Blessed One addressed the bhikkhus: "Bhikkhus."

The Buddha uses the simile of a defiled cloth to explain how the mind can be similarly defiled by various impurities, and how it can be purified by abandoning them. And it is through this very practice that one arrives at unshakeable faith in the Buddha, the Dhamma, and the Saṅgha. The Buddha also addresses a brahmin in verses who believes in purification by bathing in river.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus, “Bhikkhus.”