..續本文上一頁ection and so never lets one stop.

　　Restlessness is overcome by developing contentment, which is the opposite of fault-finding. One learns the simple joy of being satisfied with little, rather than always wanting more. One is grateful for this moment, rather than picking out its deficiencies. For instance, in meditation restlessness is often the impatience to move quickly on to the next stage. The fastest progress, though is achieved by those who are content with the stage they are on now. It is the deepening of that contentment that ripens into the next stage. So be careful of ”wanting to get on with it” and instead learn how to rest in appreciative contentment. That way, the ”doing” disappears and the meditation blossoms.

　　Remorse refers to a specific type of restlessness which is the kammic effect of one”s misdeeds. The only way to overcome remorse, the restlessness of a bad conscience, is to purify one”s virtue and become kind, wise and gentle. It is virtually impossible for the immoral or the self indulgent to make deep progress in meditation.

　　5. Doubt refers to the disturbing inner questions at a time when one should be silently moving deeper. Doubt can question one”s own ability "Can I do This

　　", or question the method "Is this the right way

　　", or even question the meaning "What is this

　　". It should be remembered that such questions are obstacles to meditation because they are asked at the wrong time and thus become an intrusion, obscuring one”s clarity.

　　The Lord Buddha likened doubt to being lost in a desert, not recognising any landmarks.

　　Such doubt is overcome by gathering clear instructions, having a good map, so that one can recognise the subtle landmarks in the unfamiliar territory of deep meditation and so know which way to go. Doubt in one”s ability is overcome by nurturing self confidence with a good teacher. A meditation teacher is like a coach who convinces the sports team that they can succeed. The Lord Buddha stated that one can, one will, reach Jhana and Enlightenment if one carefully and patiently follows the instructions. The only uncertainty is ”when”! Experience also overcomes doubt about one”s ability and also doubt whether this is the right path. As one realised for oneself the beautiful stages of the path, one discovers that one is indeed capable of the very highest, and that this is the path that leads one there.

　　The doubt that takes the form of constant assessing "Is this Jhana

　　" "How am I going

　　", is overcome by realising that such questions are best left to the end, to the final couple of minutes of the meditation. A jury only makes its judgement at the end of the trial, when all the evidence has been presented. Similarly, a skilful meditator pursues a silent gathering of evidence, reviewing it only at the end to uncover its meaning.

　　The end of doubt, in meditation, is described by a mind which has full trust in the silence, and so doesn”t interfere with any inner speech. Like having a good chauffeur, one sits silently on the journey out of trust in the driver.

　　Any problem which arises in meditation will be one of these Five Hindrances, or a combination. So, if one experiences any difficulty, use the scheme of the Five Hindrances as a ”check list” to identify the main problem. Then you will know the appropriate remedy, apply it carefully, and go beyond the obstacle into deeper meditation.

　　When the Five Hindrances are fully overcome, there is no barrier between the meditator and the bliss of Jhana. Therefore, the certain test that these Five Hindrances are really overcome is the ability to access Jhana.

　　Ajahn Brahmavamso

　　Buddhist Society of Western Australia,

　　Newsletter April 1999

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