An Introduction to Meditation A

An Introduction
to Meditation

by
Bhikkhu Pesala

A
 An Introduction
to Meditation
by
Bhikkhu Pesala

© Latest Edition September 2021

Bhikkhu Pesala
Association for Insight Meditation
You may print copies of this book for your own use. However, all
rights are reserved. You may not use this PDF file on your own web
site, nor for commercial distribution. If you post an extract on a
forum, post a link to the appropriate page. Please do not link
directly to the PDF file.

i
 Contents
The Human Condition........................................................1
Mental Defilements................................................................1
The Practice of Mindfulness...............................................2
Sitting Meditation..................................................................3
Hindrances to Concentration.................................................3
Walking Meditation...............................................................5
Mindfulness in Daily Activities............................................6
Talking is a Great Hindrance.................................................6
Continuity is the Secret of Success........................................7
The Benefits of Meditation..................................................7
Progressive Practice................................................................8
How Can Progress Be Measured?..........................................9
Concentration and Insight...................................................10
What is Buddhism?............................................................12
What is Meditation?...........................................................14
 An Introduction to Meditation
The Human Condition
Before describing how to practise Buddhist meditation it
is necessary to explain its purpose. Why do people need to
practise meditation and what should they aim to achieve
through it? Not only Buddhists, but anyone with the right
mental attitude can practise Buddhist meditation and achieve
very significant benefits. However, it is not just a therapeutic
technique — its ultimate aim is very high, being no less than
enlightenment or human perfection.
Human perfection might seem an impossible goal for most
people, so it would be better to explain first about the
condition from which we begin — that is human imperfection.
To have the right attitude to meditation we have to acknowl-
edge the imperfection of the human condition. In the Pāḷi
language this human imperfection is called dukkha. The word
‘dukkha’ is often translated as suffering. This is a correct
translation but not a comprehensive one. Dukkha does mean
pain or suffering — i.e. physical pain, mental sorrow, grief, etc.
All these things are undoubtedly painful and are therefore
dukkha. However, the word ‘dukkha’ also means unsatisfactori-
ness, discontent, unease. Even feelings of happiness and
pleasure are included in the term ‘dukkha’ because they are
unstable and offer no real peace. When pleasure or happiness
disappears one feels sad, so worldly happiness is not the most
important goal for which people should strive.

Mental Defilements
All religious people recognise the imperfection or human
weakness of man. In the Pāḷi language these human weaknesses
are called kilesa — defilements of the mind. The three main
defilements are greed (lobha), hatred (dosa), and delusion (moha).
The characteristic of lobha is the tendency of the mind to stick
to an object. There are various aspects of lobha — greed, lust,
1
2 An Introduction to Meditation

craving, attachment, covetousness, envy, etc. There are other less

obvious aspects of lobha like conceit and bigotry; in general,
holding on to one’s own opinions as, “This alone is the truth, all
else is falsehood.” Lobha is common to all unenlightened men
and women of whatever religious persuasion.
The characteristic of dosa is the tendency of the mind to
repel an object. The aspects of dosa like hatred, anger, ill-will,
and jealousy are obvious enough. Contempt, disrespect, and
stubbornness are also aspects of dosa.
Moha means delusion or ignorance. We are deceived by our
own false perceptions of the world around us. The mind is
extremely rapid, subtle, and difficult to perceive, it runs after
objects according to one’s own particular likes and dislikes, and
is rarely quiet enough to see things objectively. The initial aim of
Buddhist meditation must, therefore, be to calm the mind, and
thus achieve a more objective and accurate perception of reality.
To achieve success in meditation, one’s moral conduct should
be much better than average. Moral transgressions always occur
because of the mental defilements, which meditation aims to
remove. For intensive retreats it is essential for meditators to observe
chastity and to abstain from sensual enjoyments like music and
entertainment. The beginner should at least abstain from immoral
behaviour and indulgence in intoxicating drinks and drugs.

The Practice of Mindfulness

The meditation method taught by the Buddha is called
Satipaṭṭhāna or mindfulness meditation. This simple, but pro-
found, technique removes greed, hatred, and delusion by the
application of systematic and sustained mindfulness to one’s own
mental and physical processes. To begin the practice of Sati-
paṭṭhāna one must focus the mind first on the body. One method
widely used is to contemplate the rising and falling of the
abdomen as one breathes in and out. This method is suitable for
a beginner because the abdominal movement is always present
and easily located (by placing the hand on the belly if necessary).
 Hindrances to Concentration 3

The movement of the abdomen should be noticed continuously

from beginning to end. Though beginners will not succeed at
once, they should try their best to concentrate on the movement.
Sitting Meditation
The traditional posture for sitting meditation is that seen in
many images of the Buddha — cross-legged with a straight back,
the eyes half-closed and the hands resting in the lap. Long
experience has shown this to be the most suitable posture. You
may also meditate sitting on a chair if you keep your back straight.
In either case it is important not to change the position frequently,
if at all, since every movement will interrupt concentration.
After sitting for some time, you may feel some stiffness or
pain in the body, or your legs may become numb. This feeling
should be noted as ‘stiffness,’ ‘pain,’ or ‘numbness.’ After noting
it two or three times you should return to noting the primary
object — the rising and falling of the abdomen. This noting of
feelings is the second aspect of mindfulness meditation.
Although you have been asked to concentrate on the rising
and falling of the abdomen, you will probably find that the mind
often wanders to other things. You may start to think about
something you did yesterday or something you plan to do
tomorrow. Whatever thought arises should be noted as ‘thinking,’
‘planning,’ or ‘remembering,’ whichever is appropriate. Mindful-
ness does not mean to think about something; the correct
technique for a meditator is to note whatever mental or physical
process arises, the instant that it occurs. When no other object is
distinct, one should return to noting the primary object. One
should try to note every mental or physical event without fail.
Noting of thoughts is the third aspect of mindfulness meditation.

Hindrances to Concentration
It is not at all easy for a beginner to focus the mind on the
meditation object. Even experienced meditators experience
plenty of distractions and aches and pains. Concentration
4 An Introduction to Meditation

must be developed gradually and, depending on how strong

the mental defilements are, this may be a slow and painful
process. In particular five things will hinder the development
of concentration.
The first is sensual desire. Thoughts of lust or other sensual
enjoyments may invade the mind and distract it from the task
in hand. This desire should be noted as ‘desire.’
The second is ill-will or aversion. It may be memories of
some quarrel, aversion to noise or to some pain or discomfort
in the body. Such aversion should simply be noted as ‘aversion’
or ‘anger.’
The third is sloth or laziness. For whatever reason, one may
become bored or sleepy, one may think that one is too tired
to meditate and wish to postpone it. This should be noted as
‘lazy’ or ‘dull.’
Alternatively, one may become restless and frustrated with
one’s inability to keep the mind concentrated on the primary
object of the rising and falling movements, however hard one
tries. This fourth hindrance should be noted as ‘restless.’
Fifthly, one may have doubts about the value of practising
this technique of meditation or about one’s own ability to do
so. These thoughts should just be noted as ‘doubtful.’
If one notes these mental hindrances patiently, they can be
overcome, then one can continue noting as described before. If
one fails to note these hindrances, one may give up the practice
without achieving the benefit that is to be expected. If one notes
systematically and persistently in the way that I have outlined,
the mind would certainly become calm and concentrated, and
one would at least gain some superficial benefits.
If, after long and patient practice, the mind becomes
extremely peaceful, or if waves of joy and bliss start to infuse
the mind; if excessive faith arises urging you to encourage
everyone to meditate, these positive mental states should be
noted in the same way as, “peace,” “joy,” “bliss,” or “faith.”
Failure to note positive mental states may lead to cycles of
 Walking Meditation 5

elation and depression. Mindfulness should be continued

steadily and persistently.
This noting of mental hindrances and other mental states
is the fourth aspect of mindfulness meditation.
Walking Meditation
When people talk about meditation they often have a mental
picture of a yogi sitting in the lotus position, perhaps in a cave
or under a tree. However, the Buddha’s discourse on mindfulness
— the Satipaṭṭhāna Sutta — also includes mindfulness during
all activities. Insight or enlightenment can equally well arise in
other positions. The Buddha’s personal attendant, Venerable
Ānanda, achieved enlightenment during the process of lying
down, after practising walking meditation for the whole night.
The way to practise walking meditation is to walk back and
forth between two points — 16ft or so is sufficient, while 30ft
is adequate. A meditator should walk extremely slowly, noting
each part of the step: lifting the foot, moving forward,
dropping the foot, pressing the foot down. Do not look at the
feet or look around here and there. Gaze at a point about 6ft
in front of the feet, keeping the head erect, but the eyes
downcast. Let the hands hang together in front of or behind
the body. On reaching the end of the walking path, note as:
stopping, turning, turning, standing, intending to walk.
Then continue noting lifting, moving, dropping, pressing as
before. Do not make any movement without mindfulness.
If, while walking, you hear a sound, do not look up. Stop
walking, note ‘hearing,’ ‘hearing,’ then resume walking. If
you see something or someone out of the corner of your eye,
do not look up. Stop walking, note ‘seeing,’ ‘seeing,’ then
resume walking. If your mind wanders, stop walking, note
‘wandering’ or ‘thinking’ then resume walking.
When you have finished walking and want to sit for
meditation, do not just go and sit down at once. Note every
action involved in going and sitting down, bending the legs,
6 An Introduction to Meditation

etc. If you practise continuously like this, the mindfulness

developed in walking will be carried over to sitting, and so
concentration will develop more steadily.
Walking meditation has many benefits, and is in no way inferior
to sitting meditation. Sitting is better for tranquillity, but excessive
calm is a fertile ground for sloth and torpor. Walking arouses
energy and keen mindfulness. The best policy is to alternate the
two: one hour walking, one hour sitting, or half-an-hour of each.
Mindfulness in Daily Activities
We cannot spend our whole time in walking and sitting
meditation, not even on a meditation retreat. We have to eat, wash,
clean our teeth, use the bathroom, etc. These activities must not
be regarded as a break from meditation. To maintain the momen-
tum of mindfulness developed in walking and sitting it is vital
to note in detail all actions and movements involved in daily
activities. For example, in eating, the meditator should note: lifting
the food, opening the mouth, putting in the food, chewing,
tasting, swallowing, lowering the hand, reaching for more food,
etc. Every morsel of food should be taken mindfully in this way.
The meditator should slow down all activities as much as
possible, and note them in detail. If it is necessary to do
something quickly (for example, if there is only one bathroom
shared by many meditators, or if shopping must be bought)
it should be done quickly with general mindfulness, not with
precise and detailed noting.
Remember that well-known saying: “Mind the gap!” That
is where the mind can stray to thinking of the past and future,
and that is when accidents happen, i.e. when mental defilements
can grow unnoticed and overwhelm the unmindful meditator.

Talking is a Great Hindrance

It is also advised in the Satipaṭṭhāna Sutta to be mindful
in speaking and in remaining silent. When engaged in
intensive meditation, one should avoid talking altogether.
 T he Benefits of Meditation 7

Five minutes’ chat can spoil a whole day’s effort in meditation.

A single word spoken in anger can do even more harm. Even
when it is time to report to the teacher, the meditator should
speak briefly and straight to the point.
Continuity is the Secret of Success
Developing insight through meditation has been compared
to making fire by rubbing two sticks together. To succeed,
effort must be both vigorous and continuous. Anyone can
succeed in meditation except one person — a lazy meditator
is hopeless! Do not be discouraged if results fail to appear at
once. During a period of intensive meditation, one is bound
to experience many ups and downs.
At times, the mind will be overwhelmed by one or other
of the five hindrances. When the mind is obscured by
unwholesome mental states then it is inconceivable that deep
insight could arise — one might as well try swimming with
a suitcase. If one contemplates these unwholesome mental
states instead of indulging in them, one will realise their
conditioned and impermanent nature. The mind will soon
become buoyant again, then clear mindfulness and deep
concentration can be re-established.
This is a very important point to keep in mind.
All mental and physical phenomena must be contemplated to
comprehend their true nature, not to make them go away.

The Benefits of Meditation

Long before enlightenment is reached, mindfulness will
give its results. Like a bank account, the more you put into it
the more interest you will get. When the mind becomes
interested in the meditation object, you can achieve some
insight into the true nature of the mental and physical process.
If mindfulness is sustained for long enough, and concentration
is deep enough, the mental defilements, which prevent one
from experiencing real happiness, will be removed, at least
8 An Introduction to Meditation

temporarily. At such times, one can enjoy subtle bliss never

experienced before. Many doubts and conflicts can be resolved
by this kind of experience, which is direct and empirical.
Without practice, no one can ever come to direct realisation,
as doubts and defilements will obscure the true nature of
reality. Sensual pleasures remain alluring and renunciation
is difficult. For the ardent meditator, the bliss of meditation is
satisfying and sensual pleasures are seen clearly as suffering.
Progressive Practice
I am often asked, “How much meditation should I do?” The
answer depends on who is asking the question. We can make
an analogy with jogging. How much should one practise
jogging if one wants to get fit? It depends on how fit you are
already and how fit you want to be. If you are a couch-potato,
it would be unwise to begin by doing 5 miles a day; as little
as ¼ mile might be enough to start with. If you are quite
athletic and want to run in the London marathon next year,
5 miles a day might be about right. However, if you want to
win the marathon, it certainly would not be enough.
Meditation aims to train the undisciplined mind to make
it fit for life. It helps us to cope with stress and to develop our
intelligence and concentration span. The more time we can
spare to devote to meditation practice the better, but it must be
fitted between other responsibilities. Even a working housewife
with a family could probably still manage to spend 15 minutes
every day for sitting meditation. If you make a point of carrying
out your daily routine with sustained mindfulness, just that
much can be an excellent way to develop the practice.
As a rough guide for someone who sincerely wants to
progress in meditation, I would suggest the following as a
sensible schedule. Every day, set aside one hour for meditation.
This can be in two half-hour sessions, morning and evening.
At weekends, visit a meditation centre for a longer session —
say, two or three consecutive hours. Once a month, attend a
 How Can Progress Be Measured? 9

weekend retreat. Every year, attend a longer, and more

intensive, residential retreat for one or two weeks.
How Can Progress Be Measured?
It is usually a mistake to try to measure progress in
meditation. When the mind is very calm and peaceful, we are
inclined to think that we are making progress. Conversely,
when the mind is restless and full of defilements, we might
think that the meditation is not so good. However, the main
purpose of meditation is to remove defilements and not just
to get peaceful. Since the meditator’s mind will not usually
be very pure to begin with, suppressed impurities will be
brought up to the surface through meditation. Anyone can be
cheerful when allowed to do whatever he or she wants.
However, if the meditation teacher urges one to practise for
many hours without a break, then all kinds of defilements
will appear. Meditators should recognise the five hindrances
as a sure sign of progress, but if they fail to note them precisely
as instructed these very same hindrances will become
obstructions to progress. If one persistently notes the hin-
drances of desire, ill-will, restlessness, drowsiness, and doubt,
whenever they arise, there will come a stage when they subside.
The mind will then settle on the primary object of meditation
— the rising and falling of the abdomen. Then we can say that
the meditator has made some progress, can’t we?
In the early stages of the practice, the mind settles down
on the primary object only for short periods. For example, one
can clearly note the rising, but not the falling, or vice versa.
Alternatively, one can clearly note the middle of each but not
the beginning or the end. However, with more practice, one
can distinctly notice the whole process of rising, the whole
process of falling, and the short gaps between each process.
Then we can also say that the meditator has made some
progress since before he or she could only notice part of the
rising and falling.
10 An Introduction to Meditation

Inexperienced meditators may become elated with these signs

of progress. They may experience feelings of bliss when they
enjoy the tranquil process of the quiet mind just observing the
simple abdominal movement. At this stage, distractions like noise
or discomfort may occasionally intrude. However, the meditator
can note them and the mind obediently returns to the rising and
falling. These feelings of bliss or elation should be noted
carefully too, or they may mislead the beginner. If, after meditat-
ing for one full day, meditators get such experiences, they go to
bed on cloud nine. The next morning they get up before dawn
to continue as instructed and find that the defilements have
returned in full force. “Last night my concentration was so good,
but this morning I am too tired to meditate, perhaps I should go
back to bed for another hour.” So maybe (if the teacher is not
looking) they go back to bed and wake up when the gong goes
for breakfast. Then after breakfast they feel more sleepy than ever.
At this point, the meditator may become very dejected and want
to give up meditation, or even to run away from the retreat centre. It
is because they failed to note the feelings of elation properly. Elation
is so delightful that one easily gets attached to it and longs to repeat
it. Longing, or craving, is one of the hindrances, so one must
remember to note both pleasant and unpleasant feelings objectively.
The more experienced meditator will not be unbalanced by these
inevitable fluctuations in the quality of concentration. When the
meditator is more mature and does not easily get elated or depressed
then we can say that he or she has made further progress.
Concentration and Insight
While seeking the path to the end of suffering, the
Bodhisatta practised concentration to the highest possible
degree following the instructions of two recluses. On the night
of his Enlightenment, he used these very deep states of
concentration to recall his own previous lives as well as those
of other living beings. Yet, this knowledge did not free him
from suffering. In the latter part of the night, he turned his
 Concentration and Insight 11

attention to the contemplation of his own mental and physical

phenomena, to understand how they arose and passed away.
It was the knowledge of dependent origination and causal
relations that lead him to insight and enlightenment.
Yogis who develop deep concentration might develop psychic
powers, yet they might remain oblivious to the right path leading
to the cessation of suffering. Concentration without insight does
not reveal the truth of suffering or the truth of its cause.
The essential feature of insight meditation is that it contem-
plates realities, not concepts, and it reveals the universal
characteristics of impermanence (anicca), unsatisfactoriness
(dukkha), and not-self (anatta). If meditation only develops
peaceful states of mind and psychic powers, then it is not insight
meditation. The truth of suffering must be understood, the
cause of suffering (craving) must be abandoned, the cessation
of suffering (nibbāna) must be realised, and the eightfold path
must be developed. Right concentration penetrates realities.
Progress on the path is rarely quick and easy — expect to
confront suffering. If you practise diligently, you will soon be
enjoying blissful states of mind, but they are just milestones.
Further ahead there may be raging torrents and ravines.
This booklet is just an introduction to meditation so I will not
explain about deeper stages of insight. One should seek out an
experienced teacher for guidance in meditation. To attain the
deep insight that leads to enlightenment requires commitment
and dedication. It helps a lot to have an attitude of reverence and
humility, though one should retain a healthy scepticism. The
cynic, however, will never understand the Dhamma, which can
be realised only by the wise. The mere fact that Buddhism has
survived for more than 2,500 years points to the validity of its
teaching. The discerning seeker from any religious tradition
can find in its teachings invaluable guidance for leading a
rewarding and contented life. The most important teaching is
the practice of mindfulness leading to liberation from the mental
defilements, which obscure the mind and make us unhappy.
12 An Introduction to Meditation

What is Buddhism?
Buddhism means different things to different people. To
some, Buddhism is the religion founded by Gotama Buddha
2,500 years ago, which is now practised in many countries of
the world, such as Burma, Sri Lanka, Thailand, Laos, Cambo-
dia, Malaysia, Tibet, Japan, China, etc. However, anyone can
see that the interpretation and practice of Buddhism in these
various countries differs significantly.
If one sincerely wishes to know what Buddhism is, therefore,
one must take the trouble to find out what the Buddha taught. The
Buddha advised us not to believe something just because it is
held to be true by many, nor because it is handed down by tradition,
nor because it is the teaching of a renowned teacher. He advised
that one should consider whether it is for the benefit of oneself
and others, and if so, one should accept it and follow it.
The Buddha’s teachings have been carefully preserved by
his disciples. He taught for forty-five years to people from all
walks of life, with a wide range of intellectual abilities. The
Buddhist scriptures were first written down several hundred
years after the Buddha’s demise. The language used was Pāḷi,
which is common to the Theravāda Buddhists of Burma,
Cambodia, Laos, Sri Lanka, and Thailand. The scripts used
are unique to each country, but the the texts are almost identical
in each tradition.
The Mahāyāna Buddhists of China, Japan, and Tibet have
many texts in common with the Theravāda, but have some
additional texts of their own. The essential teachings are broadly
the same in both schools. Mahāyānists usually aspire to omni-
science; Theravādins generally aspire to nibbāna in this life.
Soon after the Buddha’s demise, the First Council was
convened at which his teachings were rehearsed and certified
by the unanimous consent of five hundred enlightened monks.
Six such Councils have been held to date — the sixth at
Kaba-Aye, Rangoon, Burma, in 1956. Successive councils have
collated the texts for easier memorisation, and verified them
 W hat is Buddhism? 13

by comparing different versions. Over the centuries, Commen-

taries and Subcommentaries were written to clarify the
teachings and put them into context. Some of these date from
the time of the Buddha, but others are obviously much later.
One needs to study the texts and Commentaries carefully
to gain confidence in what is, and what is not, the teaching of
the Buddha. The Buddha’s advice “Do not accept teachings just
because they are handed down by tradition” means that one
should submit tradition to a probing investigation. It does not
mean that one should dismiss tradition as apocryphal,
unscientific, and unverifiable. Each word spoken by the Buddha
was significant. His advice should be followed precisely, having
understood both the spirit and the letter of the texts.
He did not teach that all religions lead to the same goal, nor
did he claim a monopoly of the truth, but he did claim to have
personally realised the absolute and complete truth. If he was
not omniscient, then he would not have claimed to be the Perfectly
Enlightened Buddha. We make no such claims, but we can infer
that all those who arrive at the ultimate truth, do so by faithfully
following the Noble Eightfold Path taught by the Buddha.
No one should misrepresent the Buddha for the sake of
political correctness or gaining more followers. Unless they
are diluted, his teachings will not appeal to the meek, nor to
the lazy. The foolish majority will do whatever suits them, but
those who want to attain nibbāna must strive against the
currents of craving and ignorance.
The Buddha was not a god, nor a prophet sent by God. He
was a human being, but one of extraordinary wisdom and
compassion. Perceiving the universal suffering of humanity,
he resolved to find a cure. To seek it, he renounced his
comfortable life as a prince and lived the life of an ascetic
recluse. By deep introspection he discovered the root cause
of unhappiness within the mind, and simultaneously realised
how to remove this cause. Thus he gained the perfect peace
of nibbāna, which is the end of all suffering. He found craving
14 An Introduction to Meditation

to be the root cause. He taught that to remove it one must

follow the path of insight meditation, based on a firm
foundation of blameless moral conduct.
This method can be followed by anyone, whatever their
native religion. If one has some confidence in the method, and
practises it strenuously, the benefits will follow. Buddhism is
not a system of belief — though many doctrines can be found
in its teachings. Nor is it a religion — if by religion is meant
the traditional observance of rituals and ceremonies. Primarily,
the Buddha’s teaching is a method of mental training and
self-discipline. Its aim is to gain insight into the mental and
physical processes that make up what we call a human being,
in order to develop detachment, objectivity, and wisdom.
Without wisdom one cannot understand the profound teach-
ing of the Buddha. Without the practice of meditation one
cannot be wise, and without wisdom one will not be inclined
to practise meditation. Wisdom can be developed by associa-
tion with the wise and by avoidance of the foolish.

What is Meditation?
The Pāḷi word ‘ bhāvanā’ has a broader meaning than
meditation. It means ‘mental culture,’ and includes all efforts
to develop the spiritual side of life. Practising charity, morality,
paying respect to elders and religious symbols, helping others,
memorising suttas, listening to religious discourses, reading
to enhance both secular and religious understanding, dis-
cussing ethical and philosophical questions — all of these
can be included in the term ‘ bhāvanā.’ The most important
aspect of mental culture is insight meditation to realise the
causes of suffering within one’s own psyche. Only direct
realisation of the causes will eradicate the effects.
Whether one grows in wisdom or not depends on one’s own
efforts. Mere worship of others, however wise they might be,
will not develop wisdom. Anyway, if one is not wise, how
could one know whether others are wise or foolish? Wisdom
 W hat is Meditation? 15

must be cultivated through one’s own inner experience and

understanding of the human condition.
Cultivating wisdom can be compared to cultivating crops.
One cannot force crops to grow, but one can provide the best
possible conditions by removing weeds and by providing
plenty of fertiliser, water, and sunlight. If one removes the
weeds of immoral conduct and unwholesome thoughts, if one
studies and listens to teachings on the Dhamma, if one makes
strenuous efforts in meditation, if one practises tolerance and
loving-kindness, then wisdom will inevitably develop —
though its growth may not be easily discernible. Day-by-day,
and from moment-to-moment, we must cultivate mindfulness;
only this, and no amount of prayer or wishful thinking, can
produce the desired result.
The Buddha showed the way that leads to perfect peace, but
each individual must fulfil the conditions that will enable him
or her to realise the same peace. Though the way is not easy,
each step taken is one step nearer to the goal, and the benefits
follow immediately. To attain the perfect peace of nibbāna there
is no need to wait for death — on the contrary, if one lives in
hope, one must die in despair. One must get up and strive for
results, not kneel down and pray for favours.
The goal of nibbāna is extremely subtle. People are generally
obsessed by the pursuit of pleasant feelings, or with avoiding
unpleasant ones. So the absence of feeling may be imagined
as some kind of annihilation or self-denial. Yet feeling is a
raging inferno, consuming all fuel with which it comes into
contact, thus burning ever hotter. Satisfaction cannot be
achieved by running after feelings. If you spend a few hours
in meditation, you can appreciate the peace that comes from
not feeding this fire. Then you could perhaps imagine what
it would be like to be totally cool!
Practising meditation is like pouring cold water on the fire.
Gradually the heat of craving will be reduced and the mind
will become more serene. However, practice must be persist-
16 An Introduction to Meditation

ent; if you stop pouring water onto the fire, and resume
heaping on fuel as before, craving will soon reassert itself.
Continuity is the secret of success in meditation. First learn
the technique, then work hard to improve it. Once you are on
the right track, practise repeatedly until practice makes perfect.
“The mind is difficult to control;
swift and fickle, it flits wherever it likes.
To tame the mind is good,
for a well-tamed mind brings happiness.” (Dhp v 35)
“Not by a shower of gold coins can sensual pleasures be
satiated; sensual pleasures give little satisfaction and are
fraught with evil consequences. Knowing this, the wise
man, the disciple of the Buddha, does not delight even in
heavenly pleasures, but rejoices in the destruction of
craving (nibbāna).” (Dhp v 186-187)