Thank you kindly again, Daverupoa =) And thanks again to Aloka for the link. After I read it I followed the link back to the main site and found my way to a PDF of Ajan Cha's teachings. I paged through to a section called "On Medtation" I stumbled onto a passage that nearly perfectly describes my issues. Although I don't quit know if he mentions a way to fix them, or I didn't understand or catch the method he may have prescribed. It's on pages 85-87. http://www.buddhanet.net/pdf_file/teachings_chah.pdf
Here is most of the piece I'm talking about. I'm hoping somebody with a better grasp on this kind of material may be able to clear it up! He clearly mentions the issues that come up for me, but then he goes on to talk about different ways to develop samadhi. I'm not sure if he's saying to use Wisdom to move forward or, if he just brushes over the issue for a moment and moves on.
But if mental energy is still not strong and mindfulness weak, there will occasionally
arise intruding mental impressions. The mind is peaceful but it's as if there's a 'cloudiness'
within the calm. It's not a normal sort of drowsiness though, some impressions will
manifest maybe we'll hear a sound or see a dog or something. It's not really clear but
it's not a dream either. This is because these five factors have become unbalanced and
The mind tends to play tricks within these levels of tranquillity. 'Imagery' will sometimes
arise when the mind is in this state, through any of the senses, and the meditator
may not be able to tell exactly what is happening. Am I sleeping? No. Is it a dream? No,
it's not a dream... These impressions arise from a middling sort of tranquillity; but if the
1Jh¯ana is an advanced state of concentration or sam¯adhi, wherein the mind becomes absorbed into its
meditation subject. It is divided into four levels, each level progressively more rened than the previous
ON MEDITATION 86
mind is truly calm and clear we don't doubt the various mental impressions or imagery
which arise. Questions like, Did I drift off then? Was I sleeping? Did I get lost?...
don't arise, for they are characteristics of a mind which is still doubting. Am I asleep or
awake?... Here, the mind is fuzzy. This is the mind getting lost in its moods. It's like the
moon going behind a cloud. You can still see the moon but the clouds covering it render
it hazy. It's not like the moon which has emerged from behind the clouds clear, sharp and
When the mind is peaceful and established rmly in mindfulness and self-awareness,
there will be no doubt concerning the various phenomena which we encounter. The mind
will truly be beyond the hindrances. We will clearly know everything which arises in the
mind as it is. We do not doubt because the mind is clear and bright. The mind which
reaches sam¯adhi is like this
Some people nd it hard to enter sam¯adhi because they don't have the right tendencies.
There is sam¯adhi, but it's not strong or rm. However, one can attain peace through
the use of wisdom, through contemplating and seeing the truth of things, solving problems
that way. This is using wisdom rather than the power of sam¯adhi. To attain calm
in practice, it's not necessary to be sitting in meditation, for instance. Just ask yourself,
Eh, what is that?... and solve your problem right there! A person with wisdom is like
this. Perhaps he can't really attain high levels of sam¯adhi, although there must be some,
just enough to cultivate wisdom. It's like the difference between farming rice and farming
corn. One can depend on rice more than corn for one's livelihood. Our practice can be
like this, we depend more on wisdom to solve problems. When we see the truth, peace
The two ways are not the same. Some people have insight and are strong in wisdom
but do not have much sam¯adhi. When they sit in meditation they aren't very peaceful.
They tend to think a lot, contemplating this and that, until eventually they contemplate
happiness and suffering and see the truth of them. Some incline more towards this than
sam¯adhi. Whether standing, walking, sitting or lying, enlightenment of the Dhamma can
take place. Through seeing, through relinquishing, they attain peace. They attain peace
through knowing the truth, through going beyond doubt, because they have seen it for
Other people have only little wisdom but their sam¯adhi is very strong. They can
enter very deep sam¯adhi quickly, but not having much wisdom, they cannot catch their
delements, they don't know them. They can't solve their problems.
But regardless of whichever approach we use, we must do away with wrong thinking,
leaving only right view. We must get rid of confusion, leaving only peace.
Either way we end up at the same place. There are these two sides to practice, but
these two things, calm and insight, go together. We can't do away with either of them.
They must go together.