''seeing things as they are'' is wisdom, ie panna, ie
(7) “When it was said: ‘This Dhamma is for one who is wise, not for one who is unwise,’ with reference to what was this said? Here, a bhikkhu is wise; he possesses the wisdom that discerns arising and passing away, which is noble and penetrative and leads to the complete destruction of suffering. When it was said: ‘This Dhamma is for one who is wise, not for one who is unwise,’ it is with reference to this that this was said.
the arising and passing away is the knowing the condition for dukkha, knowing dukkha, knowing the condition for the nirodha of dukkha, as explained here http://www.buddha-vacana.org/sutta/samyutta/maha/sn56-002.html.
more generally it is knowing all that stuff here https://accesstoinsight.org/tipitaka/an/an06/an06.063.than.html
If you want to be ''unreactive'', then you need the 3rd jhana, as explained
Then, by the fading out of zest, he abides indifferent, mindful and
composed, and experiences ease through the body.
Having entered on the third trance, which the Ariyans describe in
'He who is indifferent and mindful dwells happily,' - he abides
the puthujjanas who invented the dry insights confuse udayatthagāminiyā with sati for instance, or discernement. Because they confuse ''changeability'' of vedana, of sanna, of thougths, with '''knowing the conditions for the arising and the condition for the cessation'' for sanna, vedanna, thougths, contact, karma and so on.
"There are, bhikkhus, these three conditioned characteristics of the
conditioned. Which three? Arising is manifest. Disappearance is
manifest. The changing of what persists is manifest. These, bhikkhus,
are the three conditioned characteristics of the conditioned." (AN. i.
They also claim that knowledge of the path happens before stream entry, they also claim that ''fear of dissolution'' belongs to the dhamma. They also confuse anatta with anicca, since they claim that phenomena are not self, because they change a lot, instead of saying that phenomena are not self because they are dukkha (and they are dukkha because they are anicca).
Right view is about knowing what to do and not what to do. Right resolve is mobilizing your energy towards the culture of right actions, right sati, right samadhi, right release. Right sati is the tracking and judgement of vedana, sanna, thoughts, to know what is a toxic mind and what is not a toxic mind. Right samadhi is the result of right sati, because only thoughts and good will and renunciation remains when sati is done, ie the jhanas from the perceptive of right view which is knowing that samadhi is about renunciation and cessation. Just like sati is already about renunciation. Puthujjanas always ask what is the object of the contemplation,well it is cessation and renunciation. It is not the breath or vedanas or whatever aggregates puthujjanas are infatuated with.
This is what the philosophers who created dry insights and mahayana and vajrayana will never ever understand. The result of sati and samadhi is right discernment, meaning vipassana.
THis is how samadhi is viewed from right view,
For one who has attained the first jhāna speech has been
For one who has attained the second jhān, ought and examination have
For one who has attained the third jhāna rapture has been
For one who has attained the fourth jhāna in-breathing and
out-breathing have been tranquillized.
For one who has attained the cessation of perception and feeling,
perception and feeling have been tranquillized.
For a bhikkhu whose taints are destroyed, lust has been tranquillized,
hatred has been tranquillized, delusion has been tranquillized."
(instead of the Brahmins who cannot help themselves from using the word ''self'' or ''true nature'', so when they manage to set the citta into samadhi, they see that the personal self [=likes and dislikes] does not make senses, so they resort to idea of cosmological self, of fusion of the personal self with god, of ultimate essence, nature).
But then puthujjanas always ask how to combine samadhi with discernment. THat's because puthujjanas do not have right view. Right view is what converts sati-sila into samadhi and what converts samadhi into release. So when you set the citta into right samadhi, you do what the buddha did. THe buddha explains how he got right samadhi here
a page witha few quotes on nekhamma is here
for instance, since ānāpānassati begins with the theme of renunciation, you get right sati and right samadhi and the 7 factors of enlightenment and of course right release.
This is what to do with ānāpānassati :
Thus cultivating, bhikkhus, thus developing ānāpānassati-samādhi,
when he experiences a sukha vedanā, he understands: 'it is aniccā', he
understands: 'it is not grasped at', he understands: 'it is not
relished'. When he experiences a dukkha vedanā, he understands: 'it is
aniccā', he understands: 'it is not grasped at', he understands: 'it
is not relished'. When he experiences an adukkhamasukha vedanā, he
understands: 'it is aniccā', he understands: 'it is not grasped at',
he understands: 'it is not relished'.
the usual formulas for samadhi is here: