Hi SDA. I can only recommend to avoid such assertions as above. What was quoted was merely an excerpt from a lecture given to court judges in 1956. The translated words in the quote, as as "deep" & "shallow", are vague. Ven. Buddhadasa was a prolific speaker & author. If you do not know his entire body of work then it is best to avoid potential misrepresentations.
Again, the quote is only a translation. Its not "verbatim".
Quite an old lecture above; from 1956. To be honest, I have never read this book in its entirety or even read a whole chapter. By "fit for work", Buddhadasa is referring to the Pali "kammaniyo", as follows:Sabbe_Dhamma_Anatta wrote: ↑Fri Mar 15, 2019 4:41 amThe Handbook for Mankind by ven. Buddhadasa
It is not a case of the mind's being rendered silent, hard and rocklike. Nothing like that happens at all. The body feels normal, but the mind is especially calm and suitable for use in thinking and introspection. It is perfectly clear, perfectly cool, perfectly still and restrained. In other words, it is fit for work, ready to know. This is the degree of concentration to be aimed for, not the very deep concentration where one sits rigidly like a stone image, quite devoid of awareness. Sitting in deep concentration like that, one is in no position to investigate anything. A deeply concentrated mind cannot practice introspection at all. It is in a state of unawareness and is of no use for insight. DEEP CONCENTRATION IS A MAJOR OBSTACLE TO INSIGHT PRACTICE. To practice introspection one must first return to the shallower levels of concentration; then one can make use of the power the mind has acquired. Highly developed concentration is just a tool. In this developing of insight by the nature method, we don't have to attain deep concentration and sit with the body rigid. Rather, we aim at a calm, steady mind, one so fit for work that when it is applied to insight practice, it gains right understanding with regard to the entire world. Insight so developed is natural insight, the same sort as was gained by some individuals while sitting listening to the Buddha expounding Dhamma. It is conducive to thought and introspection of the right kind, the kind that brings understanding. And it involves neither ceremonial procedures nor miracles.
From the suttas:Buddhadasa 1986 wrote:If the mind has correct samadhi, we will observe three distinct qualities in it. The quality of mind that is firm, steady, undistracted, and focused on a single object is called samahito (stability, collectedness). That mind is dear and pure, not disturbed by anything, unobscured by defilement. Mind empty of defilement is called parisuddho (purity). Thirdly, that citta is most fit and supremely prepared to perform the duties of the mind. This is called kammaniyo (activeness, readiness). It would not hurt to memorize these three words: samahito (stableness), parisuddho (pureness), and kammaniyo (activeness). All three qualities must be present for concentration to be correct. This is the kind of concentration that can be used not only in formal meditation practice but in doing any of the necessary activities of life.
Once the mind is under our power and within our control, we are able to use this type of mind to work. From practicing the third tetrad, from the ability to concentrate the mind, there is a lot of kammaniyo, readiness or activeness. The mind is fit and ready to do its duties. In the Pali another word is used in this context - mudu (gentle). Before citta was hard and stiff, now it is gentle and supple. The mind is now very sensitive and quick, in a condition that is ready to be used. Consequently, we use it to do the work of the fourth tetrad, where the very first duty is to contemplate impermanence.
https://www.dhammatalks.net/Books3/Bhik ... athing.htm
“Mendicants, I do not see a single thing that, when it is developed like this, is as workable as the mind.
“Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi yaṃ evaṃ bhāvitaṃ kammaniyaṃ hoti yathayidaṃ, bhikkhave, cittaṃ.
A developed mind is workable.”
Cittaṃ, bhikkhave, bhāvitaṃ kammaniyaṃ hotī”ti.
Mendicants, there are these five corruptions of gold. When gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
“Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.
A mind imbued with renunciation is declared to be capable of directly knowing anything that can be realized.
Nekkhammaparibhāvitaṃ cittaṃ kammaniyaṃ khāyati, abhiññā sacchikaraṇīyesu dhammesū
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
When my mind had become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṃ khayañāṇāya
I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.