..續本文上一頁reas in other areas there was still feeling. Sometimes during my practice I start to wonder whether just sitting and allowing the heart to let go of everything is the correct way to practice; or else should I think over and occupy myself with the different problems or unanswered questions concerning the Dhamma, which I still have.

　　A:It”s not necessary to keep going over or adding anything on at this stage. This is what Tan Ajahn Tate was referring to; one must not repeat or add on to that which is there already. When that particular kind of knowing is present, it means that the heart is calm and it is that state of calm which one must observe. Whatever one feels, whether it feels like there is a body or a self or not, this is not the important point. It should all come within the field on one”s awareness. These conditions indicate that the heart is calm and has unified in samādhi.

　　When the heart has unified for a long period, for a few times, then there will be a change in the conditions and they say that one withdraws. That state is called appanā samādhi (absorption) and having entered the heart will subsequently withdraw. In fact, although it would not be incorrect to say that the heart withdraws, it doesn”t actually withdraw. Another way is to say that it flips back, or that it changes, but the style used by most teachers is to say that once the heart has reached the state of calm, then it will withdraw. However, people can get caught up in disagreements over the use of language. It can cause difficulties and one might start to wonder, ””how on earth can it withdraw

　　 This business of withdrawing is just confusing!”” It can lead to much foolishness and misunderstanding just because of the language.

　　What one must understand is that the way to practice is to observe these conditions with sati-sampajañña. In accordance with the characteristic of impermanence, the heart will turn about and withdraw to the level of upacāra samādhi (access concentration). If it withdraws to this level then one can gain knowledge and understanding, because at the deeper level there is not knowledge and understanding. If there is knowledge and understanding at this point it will resemble sankhārā (thinking).

　　It will be similar to two people having a conversation and discussing the Dhamma together. One who understands this might feel disappointed that their heart is not really calm, but in fact this dialogue takes place within the confines of the calm and restraint which has developed. These are the characteristics of the heart once it has withdrawn to the level of upacāra - there will be the ability to know about and understand different things.

　　The heart will stay in this state for a period and then it will turn inwards again. In other words, it will turn and go back into the deeper state of calm as it was before; or it is even possible that it might obtain purer and calmer levels of concentrated energy than was experienced before. If it does reach such a level of concentration, one should merely note the fact and keep observing until the time when the heart withdraws again. Once it has withdrawn one will be able to develop knowledge and understanding as different problems arise. Here is where one should investigate and examine the different matters and issues which affect the heart in order to understand and penetrate them. Once these problems are finished with, then the heart will gradually move inwards towards the deeper level of concentration again. The heart will stay there and mature, freed from any other work or external impingement. There will just be the one-point knowing and this will prepare and strengthen one”s mindfulness until the time is reached to re-emerge.

　　These conditions of entering and leaving will a…

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