Take the Majjhima Nikaya 138 Uddesavibhanga sutta.
The Buddha said (p1074 bodhi)"Bhikkhus a bhikkhu should examine
things in such a way that while he is examining them his
consciousness is not distracted and scattered externally nor stuck
internally.If his consciousness is not distracted and scattered
externally nor stuck internally and if by not clinging he does not
become agitated, then for him there is no origination of suffering
or birth, ageing and death in the future."
In the sutta Mahakaccana explains what the Buddha meant
by "agitation due
to clinging" (upadaya paritassana).
" Here the "uninstructed worldling" (assutava puthujjana), who
regards his five aggregates as self. When his form, or feeling, or
perception, or volitional formations, or consciousness undergoes
change and deterioration, his mind becomes preoccupied with the
change, and he becomes anxious, distressed, and concerned. Thus
there is agitation due to clinging. But the instructed noble
disciple does not regard the five aggregates as his self. Therefore,
when the aggregates undergo change and transformation, his mind is
not preoccupied with the change and he dwells free from anxiety,
agitation, and concern.""
Do we feel agitated when vinnana (consciousness) changes form what
we think it should be? Or do we see that vinnana is not self and so
develop detachment from the idea of a self who is controlling
Before the buddha taught about conditionality and anatta, sages
understood that objects through the sense doors condition craving.
And so they developed jhanas, very difficult to do so, so that all
contact at the 5 doors ceased. But the path of the Buddha not the
stopping of contact, rather it is insight into the six doors.
So I think we become less concerned about what the object is, and
whether there is akusala or akusala, and the focus changes to the
anattaness and conditionality of the moment.
This doesn't rule out developing samatha or other ways of kusala,
but I think it is helpful to see the difference.