Sammā Samādhi - Detachment Within Activity¹

The important thing here is that our practice at this point must be done with detachment. Seeing the process of vicāra interacting with the mental sensations we may think that the mind is confused and become averse to this process. This is the cause right here. We aren't happy simply because we want the mind to be still. This is the cause - wrong view. If we correct our view just a little, seeing this activity as simply the nature of mind, just this is enough to subdue the confusion. This is called letting go.

Now, if we don't attach, if we practice with ''letting go''... detachment within activity and activity within detachment... if we learn to practice like this, then vicāra will naturally tend to have less to work with. If our mind ceases to be disturbed, then vicāra will incline to contemplating Dhamma, because if we don't contemplate Dhamma the mind returns to distraction.

So there is vitakka then vicāra, vitakka then vicāra, vitakka then vicāra and so on, until vicāra becomes gradually more subtle. At first vicāra goes all over the place. When we understand this as simply the natural activity of the mind, it won't bother us unless we attach to it. It's like flowing water. If we get obsessed with it, asking ''Why does it flow?'' then naturally we suffer. If we understand that the water simply flows because that's its nature then there's no suffering. Vicāra is like this. There is vitakka, then vicāra, interacting with mental sensations. We can take these sensations as our object of meditation, calming the mind by noting those sensations.

If we know the nature of the mind like this then we let go, just like letting the water flow by. Vicāra becomes more and more subtle. Perhaps the mind inclines to contemplating the body, or death for instance, or some other theme of Dhamma. When the theme of contemplation is right there will arise a feeling of well-being. What is that well-being? It is pīti (rapture). Pīti, well-being, arises. It may manifest as goose-pimples, coolness or lightness. The mind is enrapt. This is called pīti. There are also pleasure, sukha, the coming and going of various sensations; and the state of ekaggatārammana, or one-pointedness.

Now if we talk in terms of the first stage of concentration it must be like this: vitakka, vicāra, pīti, sukha, ekaggatā. So what is the second stage like? As the mind becomes progressively more subtle, vitakka and vicāra become comparatively coarser, so that they are discarded, leaving only pīti, sukha, andekaggatā. This is something that the mind does of itself, we don't have to conjecture about it, just to know things as they are.

As the mind becomes more refined, pīti is eventually thrown off, leaving only sukha and ekaggatā, and so we take note of that. Where does pīti go to? It doesn't go anywhere, it's just that the mind becomes increasingly more subtle so that it throws off those qualities that are too coarse for it. Whatever's too coarse it throws out, and it keeps throwing off like this until it reaches the peak of subtlety, known in the books as the fourth jhāna, the highest level of absorption. Here the mind has progressively discarded whatever becomes too coarse for it, until there remain only ekaggatā and upekkhā, equanimity. There's nothing further, this is the limit.

When the mind is developing the stages of samādhi it must proceed in this way, but please let us understand the basics of practice. We want to make the mind still but it won't be still. This is practicing out of desire, but we don't realize it. We have the desire for calm. The mind is already disturbed and then we further disturb things by wanting to make it calm. This very wanting is the cause. We don't see that this wanting to calm the mind is tanhā (craving). It's just like increasing the burden. The more we desire calm the more disturbed the mind becomes, until we just give up. We end up fighting all the time, sitting and struggling with ourselves.

Why is this? Because we don't reflect back on how we have set up the mind. Know that the conditions of mind are simply the way they are. Whatever arises, just observe it. It is simply the nature of the mind, it isn't harmful unless we don't understand its nature. It's not dangerous if we see its activity for what it is. So we practice with vitakka and vicāra until the mind begins to settle down and become less forceful. When sensations arise we contemplate them, we mingle with them and come to know them.

However, usually we tend to start fighting with them, because right from the beginning we're determined to calm the mind. As soon as we sit the thoughts come to bother us. As soon as we set up our meditation object our attention wanders, the mind wanders off after all the thoughts, thinking that those thoughts have come to disturb us, but actually the problem arises right here, from the very wanting.

Footnotes

...¹

Given at Wat Pah Pong during the rains retreat, 1977

...amādhi²

The level of nothingness, one of the ''formless absorptions,'' sometimes called the seventh ''jhāna,'' or absorption.

...ahula³

Bimba, or Princess Yasodharā, the Buddha's former wife; Rāhula, his son.

...nāma⁴

Rūpa - material or physical objects; nāma - immaterial or mental objects: the physical and mental constituents of being.