A I
to
M
Printed for ee Disibution by
ASSOCIATION FOR INSIGHT MEDITATION
3 Clion Way • Alperton • Middlesex • HA0 4PQ
Website: aimwell.org Email: pesala@aimwell.org Bhikkhu Pesala
A I
to
M
Printed for ee Disibution by
ASSOCIATION FOR INSIGHT MEDITATION
3 Clion Way • Alperton • Middlesex • HA0 4PQ
Website: aimwell.org Email: pesala@aimwell.org Bhikkhu Pesala
24 An Inoduction to Meditation T H C
in meditation, you can appreciate the peace that comes Before describing how to practise Buddhist
om not feeding this fire. Then you could perhaps meditation it is necessary to explain its purpose. Why
imagine what it would be like to be totally cool! do people need to practise meditation and what
Practising meditation is like pouring cold water should they aim to achieve through it? Not only
on the fire. Gradually the heat of craving will be Buddhists, but anyone with the right mental aitude
reduced and the mind will become more serene. can practise Buddhist meditation and achieve very
However, practice must be persistent; if you stop significant benefits. However, it is not just a thera-
pouring water onto the fire, and resume heaping on peutic technique — its ultimate aim is very high,
fuel as before, craving will soon reassert itself. being no less than enlightenment or human perfection.
Continui is the secret of success in meditation. Human perfection might seem an impossible goal
First learn the technique, then work hard to improve for most people, so it would be beer to explain first
it. Once you are on the right ack, practise repeat- about the condition om which we begin — that is
edly until practice makes perfect. human imperfection. To have the right aitude to
meditation we have to acknowledge the imperfec-
“The mind is difficult to conol; tion of the human condition. In the Pāḷi language
swi and fickle, it flits wherever it likes. this human imperfection is called dukkha. The word
To tame the mind is good, ‘dukkha’ is oen anslated as suffering. This is a
for a well-tamed mind brings happiness.” correct anslation but not a comprehensive one.
“Not by a shower of gold coins can sensual Dukkha does mean pain or suffering — i.e. physical
pleasures be satiated; sensual pleasures give pain, mental sorrow, grief, etc. All these things are
lile satisfaction and are aught with evil undoubtedly painful and are therefore dukkha.
consequences. Knowing this, the wise man, However, the word ‘dukkha’ also means unsatis-
the disciple of the Buddha, does not delight factoriness, discontent, unease. Even feelings of
even in heavenly pleasures, but rejoices in the happiness and pleasure are included in the term
desuction of craving (nibbāna).” ‘dukkha’ because they are unstable and offer no real
peace. When pleasure or happiness disappears one
18 An Inoduction to Meditation Walking Meditation 7
W B? hindrances and other mental states is the fourth
Buddhism means different things to different aspect of mindfulness meditation.
people. To some, Buddhism is the religion founded
by Gotama Buddha 2,500 years ago, which is now
W M
practised in many counies of the world, such as When people talk about meditation they oen have
Burma, Sri Lanka, Thailand, Laos, Cambodia, Malay- a mental picture of a yogi siing in the lotus position,
sia, Tibet, Japan, China, etc. However, anyone can perhaps in a cave or under a ee. However, the
see that the interpretation and practice of Buddhism Buddha’s discourse on mindfulness — the
in these various counies differs significantly. Satipaṭṭhāna Sua — also includes mindfulness
If one sincerely wishes to know what Buddhism during all activities. Insight or enlightenment can
is, therefore, one must take the ouble to find out equally well arise in other positions. The Buddha’s
what the Buddha taught. The Buddha advised us personal aendant, Venerable Ānanda, achieved
not to believe something just because it is held to be enlightenment during the process of lying down, aer
ue by many, nor because it is handed down by practising walking meditation for the whole night.
adition, nor because it is the teaching of a The way to practise walking meditation is to walk
renowned teacher. He advised that one should back and forth between two points — 16 or so is
consider whether it is for the benefit of oneself and sufficient. A meditator should walk exemely slowly,
others, and if so, one should accept it and follow it. noting each part of the step: liing the foot, moving
The Buddha’s teachings have been carefully forward, dropping the foot, pressing the foot down.
preserved by his disciples. He taught for for-five Do not look at the feet or look around here and there.
years to people om all walks of life, with a wide Gaze at a point about 6 in ont of the feet, keeping
range of intellectual abilities. The Buddhist scrip- the head erect but the eyes downcast. Let the hands
tures were first wrien down several hundred years hang together in ont of or behind the body. On
aer the Buddha’s demise. The language used was reaching the end of the walking path, note as:
Pāḷi, which is common to the Theravādin Buddhists stopping, turning, turning, standing, intending to
of Burma, Cambodia, Laos, Sri Lanka, and Thailand. walk. Then continue noting liing, moving, drop-
2 An Inoduction to Meditation What is Meditation? 23
feels sad, so worldly happiness is not the most conduct and unwholesome thoughts, if one studies
important goal for which people should sive. and listens to teachings on the Dhamma, if one
makes senuous efforts in meditation, if one prac-
M D tises tolerance and loving-kindness, then wisdom
All religious people recognise the imperfection will inevitably develop — though its growth may
or human weakness of man. In the Pāḷi language not be easily discernible. Day-by-day, and om
these human weaknesses are called kilesa — defile- moment-to-moment, we must cultivate mindfulness;
ments of the mind. The three main defilements are only this, and no amount of prayer or wishful
greed (lobha), haed (dosa), and delusion (moha). thinking, can produce the desired result.
The characteristic of lobha is the tendency of the The Buddha showed the way that leads to perfect
mind to stick to an object. There are various aspects peace, but each individual must fulfil the conditions
of lobha — greed, lust, craving, aachment, covetous- that will enable him or her to realise the same peace.
ness, envy, etc. There are other less obvious aspects of Though the way is not easy, each step taken is one step
lobha like conceit and bigoy; in general, holding on nearer to the goal, and the benefits follow immediately.
to one’s own opinions as, ‘This alone is the uth, all To aain the perfect peace of nibbāna there is no need
else is falsehood.’ Lobha is common to all unenlight- to wait for death — on the conary, if one lives in
ened men and women of whatever religious persuasion. hope, one must die in despair. One must get up and
The characteristic of dosa is the tendency of the sive for results, not kneel down and pray for favours.
mind to repel an object. The aspects of dosa like The goal of nibbāna is exemely subtle. People are
haed, anger, ill-will, and jealousy are obvious generally obsessed by the pursuit of pleasant feelings,
enough. Contempt, disrespect, and stubbornness or with avoiding unpleasant ones. So the absence of
are also aspects of dosa. feeling may be imagined as some kind of annihilation
Moha means delusion or ignorance. We are or self-denial. Yet feeling is a raging inferno, consum-
deceived by our own false perceptions of the world ing all fuel with which it comes into contact, thus
around us. The mind is exemely rapid, subtle, and burning ever hoer. Satisfaction cannot be achieved
difficult to perceive, it runs aer objects according by running aer feelings. If you spend a few hours
8 An Inoduction to Meditation What is Buddhism? 17
ping, pressing as before. Do not make any move- of suffering (craving) must be abandoned, the cessa-
ment without mindfulness. tion of suffering (nibbāna) must be realised, and the
If, while walking, you hear a sound, do not look eightfold path must be developed. Right concena-
up. Stop walking, note ‘hearing,’ ‘hearing,’ then tion peneates realities. Progress on the path is rarely
resume walking. If you see something or someone quick and easy — expect to conont suffering. If you
out of the corner of your eye, do not look up. Stop practise diligently, you will soon be enjoying blissful
walking, note ‘seeing,’ ‘seeing,’ then resume walking. states of mind, but they are just milestones. Further
If your mind wanders, stop walking, note ‘wander- ahead there may be raging torrents and ravines.
ing’ or ‘thinking’ then resume walking. This booklet is just an inoduction to meditation
When you have finished walking and want to sit so I will not explain about deeper stages of insight.
for meditation, do not just go and sit down at once. One should seek out an experienced teacher for
Note every action involved in going and siing guidance in meditation. To aain the deep insight
down, bending the legs, etc. If you practise continu- that leads to enlightenment requires commitment
ously like this, the mindfulness developed in and dedication. It helps a lot to have an aitude of
walking will be carried over to siing, and so reverence and humili, though one should retain
concenation will develop more steadily. a healthy scepticism. The cynic, however, will never
Walking meditation has many benefits, and is in no understand the Dhamma, which can be realised only
way inferior to siing meditation. Siing is beer for by the wise. The mere fact that Buddhism has
anquilli, but excessive calm is a fertile ground for survived for more than 2,500 years points to the
sloth and torpor. Walking arouses energy and keen validi of its teaching. The discerning seeker om
mindfulness. The best policy is to alternate the two: one any religious adition can find in its teachings
hour walking, one hour siing, or half-an-hour of each. invaluable guidance for leading a rewarding and
contented life. The most important teaching is the
M D A practice of mindfulness leading to liberation om
We cannot spend our whole time in walking and the mental defilements, which obscure the mind
siing meditation, not even on a meditation reeat. and make us unhappy.
22 An Inoduction to Meditation The Practice of Mindfulness 3
W M? to one’s own particular likes and dislikes, and is
The Pāḷi word ‘bhāvanā’ has a broader meaning rarely quiet enough to see things objectively. The
than meditation. It means ‘mental culture,’ and initial aim of Buddhist meditation must, therefore,
includes all efforts to develop the spiritual side of be to calm the mind, and thus achieve a more
life. Practising chari, morali, paying respect to objective and accurate perception of reali.
elders and religious symbols, helping others, mem- To achieve success in meditation, one’s moral
orising suas, listening to religious discourses, conduct should be much beer than average. Moral
reading to enhance both secular and religious ansgressions always occur because of the mental
understanding, discussing ethical and philosophical defilements, which meditation aims to remove. For
questions — all of these can be included in the term intensive reeats it is essential for meditators to
‘bhāvanā.’ The most important aspect of mental observe chasti and to abstain om sensual enjoy-
culture is insight meditation to realise the causes of ments like music and entertainment. The beginner
suffering within one’s own psyche. Only direct should at least abstain om immoral behaviour and
realisation of the causes will eradicate the effects. indulgence in intoxicating drinks and drugs.
Whether one grows in wisdom or not depends
on one’s own efforts. Mere worship of others,
T P M
however wise they might be, will not develop The meditation method taught by the Buddha is
wisdom. Anyway, if one is not wise, how could one called Satipaṭṭhāna or mindfulness meditation. This
know whether others are wise or foolish? Wisdom simple but profound technique removes greed,
must be cultivated through one’s own inner experi- haed, and delusion by the application of systematic
ence and understanding of the human condition. and sustained mindfulness to one’s own mental and
Cultivating wisdom can be compared to cultivat- physical processes. To begin the practice of Sati-
ing crops. One cannot force crops to grow, but one paṭṭhāna one must focus the mind first on the body.
can provide the best possible conditions by remov- One method widely used is to contemplate the rising
ing weeds and by providing plen of fertiliser, water, and falling of the abdomen as one breathes in and
and sunlight. If one removes the weeds of immoral out. This method is suitable for a beginner because
16 An Inoduction to Meditation Mindfulness in Daily Activities 9
C I We have to eat, wash, clean our teeth, use the bathroom,
While seeking the path to the end of suffering, the etc. These activities must not be regarded as a break
Bodhisaa practised concenation to the highest om meditation. To maintain the momentum of
possible degree following the insuctions of two mindfulness developed in walking and siing it is vital
recluses. On the night of his Enlightenment, he used to note in detail all actions and movements involved
these very deep states of concenation to recall his in daily activities. For example, in eating, the meditator
own previous lives as well as those of other living should note: liing the food, opening the mouth,
beings. Yet, this knowledge did not ee him om puing in the food, chewing, tasting, swallowing,
suffering. In the laer part of the night, he turned lowering the hand, reaching for more food, etc. Every
his aention to the contemplation of his own mental morsel of food should be taken mindfully in this way.
and physical phenomena, to understand how they The meditator should slow down all activities as
arose and passed away. It was the knowledge of much as possible, and note them in detail. If it is
dependent origination and causal relations that lead necessary to do something quickly (for example, if
him to insight and enlightenment. there is only one bathroom shared by many medita-
Yogis who develop deep concenation might tors, or if shopping must be bought) it should be
develop psychic powers, yet they might remain done quickly with general mindfulness, not with
oblivious to the right path leading to the cessation precise and detailed noting.
of suffering. Concenation without insight does not Remember that well-known saying: “Mind the
reveal the uth of suffering or the uth of its cause. gap!” That is where the mind can say to thinking
The essential feature of insight meditation is that of the past and future, and that is when accidents
it contemplates realities, not concepts, and it reveals happen, i.e. when mental defilements can grow
the universal characteristics of impermanence (anicca), unnoticed and overwhelm the unmindful meditator.
unsatisfactoriness (dukkha), and not-self (anaa). If
meditation only develops peaceful states of mind
T G H
and psychic powers, then it is not insight meditation. It is also advised in the Satipaṭṭhāna Sua to be
The uth of suffering must be understood, the cause mindful in speaking and in remaining silent. When
4 An Inoduction to Meditation What is Meditation? 21
the abdominal movement is always present and By deep inospection he discovered the root cause
easily located (by placing the hand on the belly if of unhappiness within the mind, and simultaneous-
necessary). The movement of the abdomen should ly realised how to remove this cause. Thus he gained
be noticed continuously om beginning to end. the perfect peace of nibbāna, which is the end of all
Though beginners will not succeed at once, they suffering. He found craving to be the root cause. He
should y their best to concenate on the movement. taught that to remove it one must follow the path
of insight meditation, based on a firm foundation
S M of blameless moral conduct.
The aditional posture for siing meditation is This method can be followed by anyone, what-
that seen in many images of the Buddha — cross- ever their native religion. If one has some confidence
legged with a saight back, the eyes half-closed and in the method, and practises it senuously, the
the hands resting in the lap. Long experience has benefits will follow. Buddhism is not a system of
shown this to be the most suitable posture. However, belief — though many docines can be found in its
you may also meditate siing on a chair if you support teachings. Nor is it a religion — if by religion is
your back and keep it saight. In either case it is meant the aditional observance of rituals and
important not to change the position equently, if at ceremonies. Primarily, the Buddha’s teaching is a
all, since every movement will interrupt concenation. method of mental aining and self-discipline. Its
Aer siing for some time you may feel some aim is to gain insight into the mental and physical
stiffness or pain in the body, or your legs may become processes that make up what we call a human being,
numb. This feeling should be noted as ‘stiffness,’ in order to develop detachment, objectivi, and
‘pain,’ or ‘numbness.’ Aer noting it two or three times wisdom. Without wisdom one cannot understand
you should return to noting the primary object — the the profound teaching of the Buddha. Without the
rising and falling of the abdomen. This noting of practice of meditation one cannot be wise, and
feelings is the second aspect of mindfulness meditation. without wisdom one will not be inclined to practise
Although you have been asked to concenate on meditation. Wisdom can be developed by associa-
the rising and falling of the abdomen, you will probably tion with the wise and by avoidance of the foolish.
10 An Inoduction to Meditation How Can Progress Be Measured? 15
engaged in intensive meditation, one should avoid the meditator can note them and the mind obedi-
talking altogether. Five minutes’ chat can spoil a ently returns to the rising and falling. These feelings
whole day’s effort in meditation. A single word of bliss or elation should be noted carefully too, or
spoken in anger can do even more harm. Even when they may mislead the beginner. If, aer meditating
it is time to report to the teacher, the meditator for one full day, meditators get such experiences,
should speak briefly and saight to the point. they go to bed on cloud nine. The next morning they
get up before dawn to continue as insucted and
C S S find that the defilements have returned in full force.
Developing insight through meditation has been “Last night my concenation was so good, but this
compared to making fire by rubbing two sticks morning I am too tired to meditate, perhaps I should
together. To succeed, effort must be both vigorous go back to bed for another hour.” So maybe (if the
and continuous. Anyone can succeed in meditation teacher is not looking) they go back to bed and wake
except one person — a lazy meditator is hopeless! up when the gong goes for breakfast. Then aer
Do not be discouraged if results fail to appear at breakfast they feel more sleepy than ever.
once. During a period of intensive meditation, one At this point, the meditator may become very
is bound to experience many ups and downs. dejected and want to give up meditation, or even to run
At times, the mind will be overwhelmed by one away om the reeat cene. It is because they failed to
or other of the five hindrances. When the mind is note the feelings of elation properly. Elation is so delight-
obscured by unwholesome mental states then it is ful that one easily gets aached to it and longs to repeat
inconceivable that deep insight could arise — one it. Longing, or craving, is one of the hindrances, so one
might as well y swimming with a suitcase. If one must remember to note both pleasant and unpleasant
contemplates these unwholesome mental states feelings objectively. The more experienced meditator
instead of indulging in them, one will realise their will not be unbalanced by these inevitable fluctuations
conditioned and impermanent nature. The mind will in the quali of concenation. When the meditator is
soon become buoyant again, then clear mindfulness more mature and does not easily get elated or depressed
and deep concenation can be re-established. then we can say that he or she has made further progress.
20 An Inoduction to Meditation Hindrances to Concenation 5
It does not mean that one should dismiss adition find that the mind oen wanders to other things. You
as apocryphal, unscientific, and unverifiable. Each may start to think about something you did yesterday
word spoken by the Buddha was significant. His or something you plan to do tomorrow. Whatever
advice should be followed precisely, having under- thought arises should be noted as ‘thinking,’ ‘planning,’
stood both the spirit and the leer of the texts. or ‘remembering,’ whichever is appropriate. Mindful-
He did not teach that all religions lead to the same ness does not mean to think about something; the
goal, nor did he claim a monopoly of the uth, but correct technique for a meditator is to note whatever
he did claim to have personally realised the absolute mental or physical process arises, the instant that it
and complete uth. If he was not omniscient, then occurs. When no other object is distinct, one should
he would not have claimed to be the Perfectly return to noting the primary object. One should y to
Enlightened Buddha. We make no such claims, but note every mental or physical event without fail. Noting
we can infer that all those who arrive at the ultimate of thoughts is the third aspect of mindfulness meditation.
uth, do so by faithfully following the Noble
Eightfold Path taught by the Buddha. H C
No one should misrepresent the Buddha for the It is not at all easy for a beginner to focus the
sake of political correctness. Unless they are diluted, mind on the meditation object. Even quite experi-
his teachings will not appeal to the meek, nor to the enced meditators experience plen of mental dis-
lazy. The foolish majori will do whatever suits actions and aches and pains. Concenation must
them, but those who want to aain nibbāna must be developed gradually and, depending on how
sive against the currents of craving and ignorance. song the mental defilements are, this may be a
The Buddha was not a god, nor a prophet sent slow and painful process. In particular five things
by God. He was a human being, but one of exa- will hinder the development of concenation.
ordinary wisdom and compassion. Perceiving the The first is sensual desire. Thoughts of lust or
universal suffering of humani, he resolved to find other sensual enjoyments may invade the mind and
a cure. To seek it he renounced his comfortable life disact it om the task in hand. This desire should
as a prince and lived the life of an ascetic recluse. be noted as ‘desire.’
14 An Inoduction to Meditation The Benefits of Meditation 11
to note them precisely as insucted these very same This is a very important point to keep in mind.
hindrances will become obsuctions to progress. If
All mental and physical phenomena must be
one persistently notes the hindrances of desire,
contemplated to comprehend their ue nature, not
ill-will, restlessness, drowsiness, and doubt, when-
to make them go away.
ever they arise, there will come a stage when they
subside. The mind will then sele on the primary
object of meditation — the rising and falling of the T B M
abdomen. Then we can say that the meditator has Long before enlightenment is reached, mindful-
made some progress, can’t we? ness will give its results. Like a bank account, the
In the early stages of the practice, the mind seles more you put into it the more interest you will get.
down on the primary object only for short periods. When the mind becomes interested in the meditation
For example, one can clearly note the rising but not object, you can achieve some insight into the ue
the falling, or vice versa. Alternatively, one can nature of the mental and physical process. If mind-
clearly note the middle of each but not the beginning fulness is sustained for long enough, and concena-
or the end. However, with more practice, one can tion is deep enough, the mental defilements, which
distinctly notice the whole process of rising, the prevent one om experiencing real happiness, will
whole process of falling, and the short gaps between be removed, at least temporarily. At such times, one
each process. Then we can also say that the meditator can enjoy subtle bliss never experienced before.
has made some progress since before he or she could Many doubts and conflicts can be resolved by this
only notice part of the rising and falling. kind of experience, which is direct and empirical.
Inexperienced meditators may become elated Without practice, no one can ever come to direct
with these signs of progress. They may experience realisation, so doubts and defilements will obscure
feelings of bliss when they enjoy the anquil process the ue nature of reali. Sensual pleasures remain
of the quiet mind just observing the simple abdom- alluring and renunciation is difficult. For the ardent
inal movement. At this stage, disactions like noise meditator, the bliss of meditation is satising and
or discomfort may occasionally inude. However, sensual pleasures are seen clearly as suffering.
6 An Inoduction to Meditation What is Buddhism? 19
The second is ill-will or aversion. It may be The scripts used are unique to each couny, but the
memories of some quarrel, aversion to noise or to the texts are almost identical in each adition.
some pain or discomfort in the body. Such aversion The Mahāyāna Buddhists of China, Japan, and
should simply be noted as ‘aversion’ or ‘anger.’ Tibet have many texts in common with the Thera-
The third is sloth or laziness. For whatever reason, vādins, but have some additional texts of their own.
one may become bored or sleepy, one may think that The essential teachings are broadly the same in both
one is too tired to meditate and wish to postpone it. schools. Mahāyānists usually aspire to omniscience;
This should be noted as ‘lazy’ or ‘dull.’ Theravādins generally aspire to nibbāna in this life.
Alternatively, one may become restless and Soon aer the Buddha’s demise, the First Council
usated with one’s inabili to keep the mind was convened at which his teachings were rehearsed
concenated on the primary object of the rising and and certified by the unanimous consent of five
falling movements, however hard one ies. This hundred enlightened monks. Six such Councils have
fourth hindrance should be noted as ‘restless.’ been held to date — the sixth at Kaba-Aye, Rangoon,
Fihly, one may have doubts about the value of Burma, in 1956. Successive councils have collated
practising this technique of meditation or about the texts for easier memorisation, and verified them
one’s own abili to do so. These thoughts should by comparing different versions. Over the centuries,
just be noted as ‘doubtful.’ commentaries and subcommentaries were wrien
If one notes these mental hindrances patiently, to clari the teachings and put them into context.
they can be overcome, then one can continue noting Some of these date om the time of the Buddha, but
as described before. If one fails to note these hin- others are obviously much later.
drances, one may give up the practice without One needs to study the texts and commentaries
achieving the benefit that is to be expected. If one carefully to gain confidence in what is, and what is
notes systematically and persistently in the way that not, the teaching of the Buddha. The Buddha’s
I have outlined, the mind would certainly become advice “do not accept teachings just because they
calm and concenated, and one would at least gain are handed down by adition” means that one
some superficial benefits. This noting of mental should submit adition to a probing investigation.
12 An Inoduction to Meditation Progressive Practice 13
P P the following as a sensible schedule. Every day, set
I am oen asked, “How much meditation should aside one hour for meditation. This can be in two
I do?” The answer depends on who is asking the half-hour sessions, morning and evening. At week-
question. We can make an analogy with jogging. ends, visit a meditation cene for a longer session
How much should one practise jogging if one wants — say, two or three consecutive hours. Once a month,
to get fit? It depends on how fit you are already and aend a weekend reeat. Every year, aend a longer,
how fit you want to be. If you are a couch-potato, it and more intensive, residential reeat for one or
would be unwise to begin by doing 5 miles a day; two weeks.
as lile as ¼ mile might be enough to start with. If
you are quite athletic and want to run in the London
H C P B M?
marathon next year, 5 miles a day might be about It is usually a mistake to y to measure progress
right. However, if you want to win the marathon, it in meditation. When the mind is very calm and
certainly would not be enough. peaceful, we are inclined to think that we are making
Meditation aims to ain the undisciplined mind progress. Conversely, when the mind is restless and
to make it fit for life. It helps us to cope with sess full of defilements, we might think that the medita-
and to develop our intelligence and concenation tion is not so good. However, the main purpose of
span. The more time we can spare to devote to meditation is to remove defilements and not just to
meditation practice the beer, but it must be fied get peaceful. Since the meditator’s mind will not
in between other responsibilities. Even a working usually be very pure to begin with, suppressed
housewife with a family could probably still manage impurities will be brought up to the surface through
to spend 15 minutes every day for siing meditation. meditation. Anyone can be cheerful when allowed
If you make a point of carrying out your daily routine to do whatever he or she wants. However, if the
with sustained mindfulness, just that much can be meditation teacher urges one to practise for many
an excellent way to develop the practice. hours without a break, then all kinds of defilements
As a rough guide for someone who sincerely will appear. Meditators should recognise the five
wants to progress in meditation, I would suggest hindrances as a sure sign of progress, but if they fail
