Please understand that the basis of Dhamma practice is not that Panna should be up ahead and Samadhi behind. The correct way in accordance with truth is that Sati-Panna must accompany every level of calm. For instance, as soon as there is calm, one should begin investigating with Panna, constantly making the support until calmness progresses to the middle and the subtle levels. Panna, must accompany the calmness, constantly being its support without allowing the Citta to remain solely in the state of calm. This is the way of the natural principles, realized through practical experience and revealed to the readers without concealing anything. Please note that Sati-Panna must not be absent from the calm. It is the necessary Dhamma that must constantly be applied. It is Sati-Panna that ensures and strengthens one's capability in lifting oneself out of the abyss of Avijja. Please also note that the nature of calm of the Citta differs and has different characteristics following the character of each individual practitioner. The results are, however, all the same.
The characteristics of one type of Citta, when reciting a particular Parikamma object that is suited to it, is that it will calm down quickly and suddenly just as soon as it has started. This is the character of 'Samadhi develops Panna'. In some other cases, it will slowly and gradually calm down until finally arriving at the point where the Parikamma object is relinquished. What remains is the single state of 'knowingness' and a full possession of Sati. Sometimes it is necessary to depend on the disciplining device of Panna, when the Citta must be fully mastered before calming down in the same manner. This is the character of 'Panna develops Samadhi'.
Sometimes, the characteristics of the Citta of the same individual do not always calm down in the same manner. For instance, the case that used to calm down very quickly will now calm down very slowly. But these things should not be of concern for the importance is in the results from the state of calm. There should be peace and happiness; a singular state of knowingness; the Citta does not quiver; nor becomes the cause of Arammana to arise while it rests in the converged state; and the Citta knows that it is in a state of stillness. Regardless of how fast or how slow the Citta calms down, one should be only concerned with the aforementioned results. After the Citta has withdrawn from calm, one should continue on with the investigation of the body – Kaya Vibhaga.
The term Samadhi by itself is a general term. There is no indication as to what type it is. If it lacks Panna as a support, it will unknowingly be the Samadhi that is not in accordance with the basis of Dhamma. There are many levels of incorrect, Miccha Samadhi: the coarse level that exhibits itself to the world, the middle, and subtle levels. The discussion here will only be concerned with the Miccha Samadhi within the field of practice which arises without one's knowledge, for instance, when the Citta converges into Samadhi and rests for a time before withdrawing, but after the Citta withdraws from Samadhi, one is still addicted to that Samadhi without being interested in the way of Panna. Some people think that Samadhi will transform itself into Magga, Phala, and Nibbana. Some are addicted to Samadhi, wishing that it will converge for a long time or forever. Some Citta's converge, rest and then slightly withdraw to experience the various phenomena that come into contact and drift along with those Nimitta. Some Citta's will float to tour the various realms of Brahma, Naraka and Peta, without considering whether this is right or wrong. One becomes immersed and drifts within one's views and state of being, thinking that these must be the marvellous Magga and Phala of oneself and the Sasana. Although one might be admonished by someone who is competent in this field, one will not listen. These are all Miccha Samadhi with oneself not being aware that they are so.
Concerning the correct, Samma Samadhi, what is it like? What is the correct way of practice? Here, there are variations. For instance, when sitting in Samadhi, the Citta will converge into calm and rest for some time. Th length of duration varies depending on the types of Samadhi which are of various strengths. One should let it rest without forcing it to withdraw in accordance with the level of that particular Samadhi. Let it rest for as long as it requires before it withdraws by itself. Once the Citta has withdrawn from Samadhi, one should strive to investigate with Panna.
The Panna that is appropriate for each particular level of Samadhi must be utilized in the work of investigation and analysis having the Dhatu Khandha as the object of investigation. It can either be the internal or external Dhatu Khandha. That is no problem. The importance is to investigate into the basis of reason so that one can correct and uplift oneself. This is the correct way. One should use Panna to investigate either both the internal and external Sabhava Dhamma, or specifically just the internal, or the external, with any particular Ti-Lakkhana until one gains expertise and proficiency and gradually realizes they way of saving oneself. When one is tired from the investigation, the Citta will want to rest in the state of Samadhi. One should let it rest as is necessary. The duration is insignificant. Let it rest until the Citta withdraws by itself. When the Citta has withdrawn, one should continue on investigating the Sabhava Dhamma – e.g. the body. This is Samma Samadhi.
Please also understand that Samadhi is only a temporary resting state. When one has done a lot of investigation with Panna, there is a feeling of tiredness within the Citta; one then recuperates by entering into Samadhi. When restrengthened, the Citta will withdraw and be ready for further investigation. One must then investigate. This is how one should constantly practice. Samadhi will always provide ease and smoothness; Panna will always promote knowledge and wisdom. Both Samadhi and Panna will be well balanced. Both of them have their benefits, each in their own ways. It is incorrect if one solely develops Panna because Panna is then not being supported by Samadhi. However, it is far more incorrect if one solely develops Samadhi, much more so than the sole development of Panna.
In summary, the benefits of both types of Dhamma are comparable to the left and right arms and legs of a person. One needs both arms and legs for movement and performance of the various tasks. Similarly, both Samadhi and Panna are equally necessary. If one sees Panna as better than Samadhi, or Samadhi as better than Panna, one should then have only one arm and one leg, not two arms and two legs like other people. One is then quite different from the rest of the world and similarly one who behaves differently from the Lord Buddha's Dhamma, who criticizes Panna and praises Samadhi, or vice versa, is also of the same characteristic.
The correct way is to seriously practice Samadhi when it is time for developing Samadhi and really see the importance of it. Similarly with Panna. Both have their turns. They should not be mixed up as with the two feet which take turns in stepping. One has to stop while the other is in motion. Both cannot move together. For this reason both Samadhi and Panna are beneficial. However, when Sati-Panna had gained enough strength due to training along side by side, Samadhi and Panna will progress together. Not that they will always take turns in preforming the task. It is as with co-operation of two hands.
This is the discussion of Samadhi and Panna, which are both important and necessary Dhamma. One whose character is that of 'Samadhi develops Panna' can come to develop incorrect Samadhi when one disregards Panna, which is the necessary Dhamma that should be developed when it is appropriate. One the other hand, in the case of one whose character is that of 'Panna develops Samadhi', one's Citta cannot be tamed by the training power of Samadhi, so one must then depend on Panna as the means of taming the Citta that is disturbed and agitated by the various Arammana. One must focus upon the state of agitation of the Heart and investigate into the origin of this agitation. Panna must search out the object that arouses the Heart. What is it that the Citta is attached to and what significance does it place on that object? One has to investigate until the Citta eventually surrenders to Panna and calms down. This is the character of the Citta that calms down by means of Panna.
With some characters, even when the Citta has already entered into calm, it is possible that there is still thinking and reflection without disturbing the state of calm. One might be doubtful of one's state of Samadhi, thinking: 'How can it be possible for the thought process to continue on while the Citta is in Samadhi?' This is because one does not understand one's character and is natural for one who does not have any previous experience. And when this experience arises with oneself, due to the lack of guidance from one who is competent, one might be doubtful of one's mode of practice.
Therefore, may it be related here that the Citta which calms down by means of Panna as the tamer, can at one stage continue on thinking and conceiving. However, at the most subtle level, regardless of the type of Samadhi, all thought processes and conceptions cease. Within this subtle level of Samadhi, Sanna, memory of the various things; Sankhara, thinking and conceiving; and Vinnana, the acknowledgement of the various things, are all not apparent.
In summary, the middle level of Samadhi of one who calms down rapidly, who acquires Samadhi first, will not have any thinking or conceiving. This is because as soon as thinking ans conceiving begin, the Citta will simultaneously begin to withdraw. On the other hand, the type of Samadhi acquired by the power of Panna as the support can still think and conceive without causing the Citta to withdraw. Both of these characters must have Sati observing within the state of convergence.
The characteristics of one type of Citta, when reciting a particular Parikamma object that is suited to it, is that it will calm down quickly and suddenly just as soon as it has started. This is the character of 'Samadhi develops Panna'. In some other cases, it will slowly and gradually calm down until finally arriving at the point where the Parikamma object is relinquished. What remains is the single state of 'knowingness' and a full possession of Sati. Sometimes it is necessary to depend on the disciplining device of Panna, when the Citta must be fully mastered before calming down in the same manner. This is the character of 'Panna develops Samadhi'.
Sometimes, the characteristics of the Citta of the same individual do not always calm down in the same manner. For instance, the case that used to calm down very quickly will now calm down very slowly. But these things should not be of concern for the importance is in the results from the state of calm. There should be peace and happiness; a singular state of knowingness; the Citta does not quiver; nor becomes the cause of Arammana to arise while it rests in the converged state; and the Citta knows that it is in a state of stillness. Regardless of how fast or how slow the Citta calms down, one should be only concerned with the aforementioned results. After the Citta has withdrawn from calm, one should continue on with the investigation of the body – Kaya Vibhaga.
The term Samadhi by itself is a general term. There is no indication as to what type it is. If it lacks Panna as a support, it will unknowingly be the Samadhi that is not in accordance with the basis of Dhamma. There are many levels of incorrect, Miccha Samadhi: the coarse level that exhibits itself to the world, the middle, and subtle levels. The discussion here will only be concerned with the Miccha Samadhi within the field of practice which arises without one's knowledge, for instance, when the Citta converges into Samadhi and rests for a time before withdrawing, but after the Citta withdraws from Samadhi, one is still addicted to that Samadhi without being interested in the way of Panna. Some people think that Samadhi will transform itself into Magga, Phala, and Nibbana. Some are addicted to Samadhi, wishing that it will converge for a long time or forever. Some Citta's converge, rest and then slightly withdraw to experience the various phenomena that come into contact and drift along with those Nimitta. Some Citta's will float to tour the various realms of Brahma, Naraka and Peta, without considering whether this is right or wrong. One becomes immersed and drifts within one's views and state of being, thinking that these must be the marvellous Magga and Phala of oneself and the Sasana. Although one might be admonished by someone who is competent in this field, one will not listen. These are all Miccha Samadhi with oneself not being aware that they are so.
Concerning the correct, Samma Samadhi, what is it like? What is the correct way of practice? Here, there are variations. For instance, when sitting in Samadhi, the Citta will converge into calm and rest for some time. Th length of duration varies depending on the types of Samadhi which are of various strengths. One should let it rest without forcing it to withdraw in accordance with the level of that particular Samadhi. Let it rest for as long as it requires before it withdraws by itself. Once the Citta has withdrawn from Samadhi, one should strive to investigate with Panna.
The Panna that is appropriate for each particular level of Samadhi must be utilized in the work of investigation and analysis having the Dhatu Khandha as the object of investigation. It can either be the internal or external Dhatu Khandha. That is no problem. The importance is to investigate into the basis of reason so that one can correct and uplift oneself. This is the correct way. One should use Panna to investigate either both the internal and external Sabhava Dhamma, or specifically just the internal, or the external, with any particular Ti-Lakkhana until one gains expertise and proficiency and gradually realizes they way of saving oneself. When one is tired from the investigation, the Citta will want to rest in the state of Samadhi. One should let it rest as is necessary. The duration is insignificant. Let it rest until the Citta withdraws by itself. When the Citta has withdrawn, one should continue on investigating the Sabhava Dhamma – e.g. the body. This is Samma Samadhi.
Please also understand that Samadhi is only a temporary resting state. When one has done a lot of investigation with Panna, there is a feeling of tiredness within the Citta; one then recuperates by entering into Samadhi. When restrengthened, the Citta will withdraw and be ready for further investigation. One must then investigate. This is how one should constantly practice. Samadhi will always provide ease and smoothness; Panna will always promote knowledge and wisdom. Both Samadhi and Panna will be well balanced. Both of them have their benefits, each in their own ways. It is incorrect if one solely develops Panna because Panna is then not being supported by Samadhi. However, it is far more incorrect if one solely develops Samadhi, much more so than the sole development of Panna.
In summary, the benefits of both types of Dhamma are comparable to the left and right arms and legs of a person. One needs both arms and legs for movement and performance of the various tasks. Similarly, both Samadhi and Panna are equally necessary. If one sees Panna as better than Samadhi, or Samadhi as better than Panna, one should then have only one arm and one leg, not two arms and two legs like other people. One is then quite different from the rest of the world and similarly one who behaves differently from the Lord Buddha's Dhamma, who criticizes Panna and praises Samadhi, or vice versa, is also of the same characteristic.
The correct way is to seriously practice Samadhi when it is time for developing Samadhi and really see the importance of it. Similarly with Panna. Both have their turns. They should not be mixed up as with the two feet which take turns in stepping. One has to stop while the other is in motion. Both cannot move together. For this reason both Samadhi and Panna are beneficial. However, when Sati-Panna had gained enough strength due to training along side by side, Samadhi and Panna will progress together. Not that they will always take turns in preforming the task. It is as with co-operation of two hands.
This is the discussion of Samadhi and Panna, which are both important and necessary Dhamma. One whose character is that of 'Samadhi develops Panna' can come to develop incorrect Samadhi when one disregards Panna, which is the necessary Dhamma that should be developed when it is appropriate. One the other hand, in the case of one whose character is that of 'Panna develops Samadhi', one's Citta cannot be tamed by the training power of Samadhi, so one must then depend on Panna as the means of taming the Citta that is disturbed and agitated by the various Arammana. One must focus upon the state of agitation of the Heart and investigate into the origin of this agitation. Panna must search out the object that arouses the Heart. What is it that the Citta is attached to and what significance does it place on that object? One has to investigate until the Citta eventually surrenders to Panna and calms down. This is the character of the Citta that calms down by means of Panna.
With some characters, even when the Citta has already entered into calm, it is possible that there is still thinking and reflection without disturbing the state of calm. One might be doubtful of one's state of Samadhi, thinking: 'How can it be possible for the thought process to continue on while the Citta is in Samadhi?' This is because one does not understand one's character and is natural for one who does not have any previous experience. And when this experience arises with oneself, due to the lack of guidance from one who is competent, one might be doubtful of one's mode of practice.
Therefore, may it be related here that the Citta which calms down by means of Panna as the tamer, can at one stage continue on thinking and conceiving. However, at the most subtle level, regardless of the type of Samadhi, all thought processes and conceptions cease. Within this subtle level of Samadhi, Sanna, memory of the various things; Sankhara, thinking and conceiving; and Vinnana, the acknowledgement of the various things, are all not apparent.
In summary, the middle level of Samadhi of one who calms down rapidly, who acquires Samadhi first, will not have any thinking or conceiving. This is because as soon as thinking ans conceiving begin, the Citta will simultaneously begin to withdraw. On the other hand, the type of Samadhi acquired by the power of Panna as the support can still think and conceive without causing the Citta to withdraw. Both of these characters must have Sati observing within the state of convergence.
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