Why You Cannot Make Meditation Progress
A damma talk by Kyunpin Sayadaw (U Jaṭila)
on August 10th, 2015
at Kyunpin Meditation Center, Myanmar
transcribed by Sayalay Suvaņņasāmī
Nowadays, we practice meditation. This meditation method came from India, originally taught by the Buddha in ancient Indian language. Then, this teaching spread to Myanmar, Thailand and other countries. Someone who would like to practice need to learn in English or translate to many langauages, from Indian language to Myanmar, from Myanmar to English, Vietnamese, Thai, Lao, etc.
What happens is that many yogis do not understand how to practice. Of course, meditation is a very difficult subject; it is not easy because it is training the mind. Secondly, it is translated into so many languages, and many yogis do not understand correctly. So, many yogis face many difficulties and problems. Yogis try to practice mindfulness, but they are not satisfied, not happy, and they would like to go from Mahasi to Pa-Auk, to Shwue Oo Min, or from Pa-Auk to Mahasi. So, they move a lot; they practice here, they don’t understand and move to other place. The more they move, the more they confuse! Sometimes, some people practicing Mahasi method and thought they understand vipassana, but still they are angry, upset. I see many yogis do not understand how to practice and do not make any progress, that’s why there are so many things happening.
Meditation is observing our own body and mind. When we observe our body and mind, we do sitting meditation, walking meditation and daily mindfulness; we observe the 4 foundation of mindfulness, i.e. kāya (body), vedana (feelings), citta (mind) and dhamma (dhamma objects). This is the real teaching of the Buddha, observing the 4 foundation of mindfulness, focus on the primary object in sitting meditation, walking meditation and daily activities. Daily activities mean eating, sitting down, getting up, opening the door, closing the door, wearing the shoes, taking off the shoes, talking, laying down; you need to observe everything! This is how the Buddha taught to practice mindfulness. This is the correct way.
Nowadays, some meditation centers teach only sitting meditation; no walking meditation, no daily activities—it is not correct! You have to understand that the Buddha taught the 4 foundation of mindfulness. You need to observe your body and mind every moment except sleeping time, including sitting meditation, walking meditation and daily mindfulness. Now, even in Thailand, a Theravada country, some monks teach only sitting meditation, no walking meditation, no eating meditation; or even no sitting meditation, just observe your mind! This is a very wrong way of practice, wrong way of leading Buddhists. Yes, some monks who know how to talk can be very famous, but it doesn’t mean they can teach correctly. If you believe the monks that practicing mindfulness is only in sitting meditation, it means you are also foolish! This is the very wrong way of teaching mindfulness. Or some monks teach just observing the mind. Of course, many people who don’t have enough knowledge can believe something easily and just follow.
So, our yogis need to understand that practicing mindfulness means practicing the 4 foundation of mindfulness — not only mind, not only vedana, not only the body. Yes, in the beginning you need to observe the body in sitting, walking and daily activities. Then, when you improve, you can observe your mind, your vedana, seeing, hearing, etc. This is the 4 foundation of mindfulness. You have to practice every moment! EVERY MOMENT!
Then, when yogis practices every moment, what happens to some yogis is that they get stuck, cannot move! Some yogis go to some sensations in the head for many years. Some follow up-and-down sensations for many years. Some observe something on the back for many years. Some observe small rising-falling all the time for many years. Some yogis feel the body is very tight, very heavy, very uncomfortable for many years. Some yogis even feel very disappointed. Yogis practice the 4 foundation of mindfulness in sitting meditation, walking meditation and daily activities, but yogis feel no improvement even if they practice every day. So, they see no hope and feel they cannot overcome the difficulties. What happens to this kind of yogis?
Actually, in the beginning of their practice they did not understand correctly how to practice—this is the main problem. When you would like to practice meditation you need to understand very very clearly how to practice correctly in the beginning of your practice; how to observe in sitting, walking or daily mindfulness. You really need a good teacher to guide you, and you also need to understand by yourself how to practice. The teacher needs to be able to explain clearly how to practice, and yourself need to understand it clearly. If so, you cannot get stuck or have difficulties. Since you practice mindfulness every day, doing sitting meditation and walking meditation, how can you get stuck? No way to get stuck because you practice mindfulness the whole day, every day! Sometimes you practice every day for 2 months, 3 months, 1 year, 2 years – how can you get stuck?
It means during that time your concentration and mindfulness become settled. Yes, when the mind wants to do sitting meditation, you can do sitting meditation for 1-2 hours easily; you don’t feel any pain. But the thing is, even though you can sit 2 hours, it doesn’t mean your mindfulness is really strong enough; you just sit with the settled mind, cannot catch the wandering mind, thinking mind, expectation mind. If you cannot catch such a mind, even though you keep practicing very long, when you hear something you cannot note that you are angry or upset because during sitting meditation your mindfulness is not strong enough to improve. Even though you can sit 2-3 hours easily, feeling quiet during sitting meditation and walking meditation, but since you cannot see your mind very clearly, you cannot observe. You can stay in a meditation center for 1 year, but when something happens you cannot observe your mind! If you cannot see whether you are angry, upset, disappointed, happy or not happy, what will happen when you go back to your monastery or go back to your lay life? Since you have been practicing meditation, you have some meditation experience; but since you cannot observe your mind, you do not really see benefits. You don’t really see your mind become calm and peaceful. That’s why some yogis who have practiced very long don’t change!
While I was in Vietnam, one of the yogis asked me about one bhikkhuni from Vietnam, who have been practicing in Myanmar for 5-6 years and also came to Kyunpin the other years but not this year. She had practiced on Pa-Auk, in Shwue Oo Min (cittanupassana), and also here. The yogi asked how her meditation is. Unfortunately, I had to say very openly, “It doesn’t matter she had practiced in Myanmar for 5-6 years. She still doesn’t know how to practice! She had saddha, staying monasteries, but she doesn’t improve! ” And the yogi said, “Yes. The whole monastery is very disappointed because we really hope and expect that she stayed in Myanmar for many years she must have improved, but when she came back she doesn’t change at all! Our teacher and all bhikkhunis observe her, but she doesn’t change a bit; she is almost the same person.”
Yes, staying in Myanmar very long, but the thing is you need to understand how to practice the 4 foundation of mindfulness. If you do not know how to practice, you can be stuck very long. Your meditation means you also need to observe the mind. If you don’t know, you can be stuck for many years or even for your whole life! This is very important – you need to understand yourself how to practice or you need to have a good teacher who can guide you.
If you understand how to practice, you practice one day you can see benefits. 2 days, 3 days or 2 weeks, 1 month you can see yourself improving. Just imagine you practice every day the whole day—lifting, moving forward, placing – everything! You can gain a lot of concentration and mindfulness every moment, and your mind fullness can become so strong. In sitting meditation, you observe rising-falling the whole hour, and if you can observe rising-falling correctly, even in 1 hour of observing rising-falling, you can gain a lot of mindfulness. Then, walking meditation, you observe lifting, moving forward, placing, standing, and turning. Then, sitting down, getting up, stretching and bending the hand, opening the door, eating, taking the food, opening the mouth, chewing, swallowing – you observe every moment! If you can observe or apply your mindfulness effectively for 80%, not 100%, in one day of practice, even if you miss 20%, how much you can still gain concentration and mindfulness!
If you can gain mindfulness and concentration, meditation should become easier. You can see the body and mind as anicca-dhukkha-anatta. The Buddha said the mind and body are changing all the time so rapidly, very quickly. Within 1 second, the mind and body change so many times, millions times. If you can observe effectively, if you can apply your mindfulness and concentration effectively, you see every moment. You practice the whole day for 1-2 months or 4 months, you can see it becomes easier. You see anicca-dukkha-anatta. And when you see anicca-dukkha-anatta, the way of practice will become very clear, not more confusion. Yogis confuse because they don’t see anicca-dukkha-anatta. If they see, there will be no need to move to any place. Yes, sometimes you may move because you want to learn something, but not for meditation. I mean some yogis practice here and feel something, and they hope they can improve if they move to other places. This kind of things will not happen. Yes, if they want to go to Thailand to learn something or different kinds of methods or different situation, it’s OK. But to improve meditation, even you move many places and see many teachers, if you do not know how to practice, there will be no improvement.
So, you need to understand how to practice, and you need good guidance or a good teacher, then you are safe. When you keep practice and practice, you will see more clearly. We call “Maggāmagga-ñāņadassana-visuddhi” (purity of visionary insight into what is the path and what is not the path). “Magga” and “Amagga”, you know this is the right way or this is the wrong way. “Ñāņadassana” means real knowledge. “Visuddhi” means clear view. So, it means real knowledge, clear knowledge of the right way and the wrong ways. You can never confuse any more, and can just practice. Even if you practice at home, you can still improve because you can observe your mind and body. Even on the plane, in your monastery or in your home, you observe. Every moment you observe, even if you are working, eating, talking, taking shower, cooking, cleaning, whatever you do, you can improve because you already have the clear understanding how to practice. Since you have the clear understanding, clear view, then your meditation will improve. No more confusion; no one and nothing can confuse you because you have already understood very clearly. Even if the teacher guides you incorrectly, you will not follow because you can observe, seeing anicca-dukkha-anatta in your body and mind, seeing everything changing. That’s why the atthakathā (commentary) said if you have clear understanding about anicca-dhukkha-anatta; if you understand what is the right way and what is the wrong way, there is no place where you cannot reach magga-phala. If you understand clearly how to practice, every moment you can practice sitting, walking and daily mindfulness; then, you can reach magga-phala-nibbāna anytime anywhere. But if you do not reach this level, yes, you can get confused, go here and there, look for something else, and cannot improve.
That’s why the Buddha gave a talk named in Pali “Vanapattha Sutta” (The Discourse on Reasons to Choose a Forest, Mulapaņņāsaka, Majjhima Nikāya). It is a very interesting sutta. The Buddha gave many dhamma talks, and this Vanapattha Sutta is about meditation, about choosing a place and a teacher. When you want to practice meditation, you go to a place, a forest or a meditation center. The Buddha said when you arrive you need to check yourself that when you practice in this place, this forest or this meditation center, practicing every day, whether your concentration and mindfulness improve or not; whether your kilesas (defilements) can be reduced or not; and whether the food, accommodations, utilities and other requisites are suitable or easy to find or not.
The Buddha said if you practice in a place, but your meditation is not improved, your concentration and mindfulness are not improved, your kilesas are not reduced, and the food and other things are difficult, do not stay there. Leave immediately!
If you practice in this place and your meditation does not improve, but the food and everything are very good, the Buddha said you should reflect, “I’m staying here not because of the food, not because of the utilities or the good condition. I’m practicing to improve my meditation, my concentration and mindfulness, to reduce the kilesas. Since you cannot improve, even though the food and utilities are OK, you have to leave! Move to other place.
If you practice in a meditation center and your concentration and mindfulness improve, and you can reduce your kilesas, but the food and condition are difficult, you should remind yourself that you are here not because of the food or condition, but for practicing mindfulness to reduce your kilesas, so you should not leave. You have to practice there.
If your meditation improves, your concentration and mindfulness improve, your kilesas are reduced, and the food, utilities and everything are also very suitable, the Buddha said “Stay there forever, for your whole life!” This is how the Buddha taught about choosing meditation place.
Then, he also taught about choosing a teacher. In the same way, if your meditation is not improved and the food and everything are also difficult, you have to leave that teacher immediately without any permission. If your meditation is not improved but the food and everything are OK, you can leave with permission. If your meditation is improved but the food and everthing are difficult, you have to stay and practice there with the teacher. If your meditation is improved and the food and everything are also OK, the Buddha said even if the teacher kicks you out, you cannot leave. Stay there with him!
The Buddha taught this Vanapattha Sutta to show how important it is to practice to remove your kilesas. The other things like room, weather, condition, food, or other things may not be very good, but you go there to practice with the teacher, not because of those things or other comfort. If you can improve your mindfulness and concentration, if you can remove your kilesas, even if everything is difficult, stay there. But if you cannot improve, even if everything is OK, just leave. If you can improve, can reduce your kilesa, and everything is OK, stay there even if the teacher tries to kick you out.
Actually, there are so many teaching, and this sutta is very nice. I’ve just translated to you in English. If I read it in Pali, it can be a very long sutta. I just translate only the main point. This Vanapattha Sutta comes from Mulapaņņāsaka Pali. It’s very long, maybe about 7-8 pages, so I didn’t read the Pali. When I was in Thailand, I gave this sutta with all the Pali, and it took very long. So, I just translate to your only the main point that the Buddha taught.
So, now you understand; when you go to a place, the thing is you go there to improve your mindfulness and concentration, to reduce your kilesas. After you practice 3 months, 4 months or 5 months, you have to understand how much you improve, how much mindfulness and concentration you improve, how much kilesas you can reduce. Your lobha, dosa, moha become less or not. Are you still angry, upset, still have a lot of wandering, thinking mind, a lot of desire, jealousy, etc? You have to check yourself! If you see your kilesas reduced, ok, practice! Don’t go here and there, just practice until you can remove all of your kilesas! Even if you see some difficulties, just keep practicing.
That’s why, our yogis, when you want to practice you need to practice in one place with one teacher if you really feel improved. Do not go here and there. If you think you can get the answer by going here and there, just go, no problem! You can go to Pa-Auk, to Mahasi, to Panditarama, to Kyunpin, to Shwue Oo Min, but you will not really understand. Last year some yogis came to practice, and they used to practice Cittanupassana, but when they came for interview it was very difficult because they didn’t really know how to observe the object. Even though they appreciated staying in a meditation center, but since they didn’t know how to observe, they couldn’t improve.
Today, my point is we all try to practice mindfulness. There seem to be many ways of practicing mindfulness, but really it’s practicing the 4 foundation of mindfulness, i.e. kāya, vedana, citta and dhamma. We call it “Mahasi method”, but actually it is not correct, it’s the teaching of the Buddha. Since Mahasi Sayadawgyi taught, so people call it “Mahasi Method”, but it’s not Mahasi teaching. It’s from Mahāsatipaţţhāna Sutta, the Buddha’s teaching, observing kāya, vedana, citta and dhamma in sitting, walking and daily mindfulness. This is the way you have to practice!
When you get stuck or cannot improve, why? It is because they don’t understand how to practice or they didn’t get clear instructions in the beginning of their practice due to the language, the teacher or the yogi’s lack of knowledge. If the yogis practice the 4 foundation of mindfulness for many years, but they don’t improve, it means they don’t have clear understanding of how to practice for some reasons.
But if they understand how to practice, they can improve amazingly. They can do sitting meditation and walking meditation, and can observe effectively. In the Mahāsatipaţţhāna Sutta, the Buddha said they can understand anicca-dukkha-anatta within 1 week or 1 month if their knowledge is OK. I really agree with this because the reason we observe the rising-falling is to see anicca-dukha-anatta. The body and mind are changing all the time, but we do not know they are changing. That’s why we practice mindfulness; close our eyes, sit, and observe the rising-falling. Actually, observing the whole body is not easy, so we only observe the abdomen area, the rising-falling. When you can observe the rising-falling, there are so many kinds of rising-falling changing– not always the same, keep changing and changing. The more you can focus, the more you can see the rising-falling changing.
Not only that, the mind also changing one after another. “Vārī soto viya” (like a river flows) means when you look at a river, the water seem doesn’t move because the water flow continuously one after another. When you look at it, it looks like one long river that doesn’t move, but the water is actually continuously flowing. In the same way, the mind seems to be just one mind because it comes one after another with no gap. If you cannot observe, you cannot see.
If you can observe, you will see many kinds of mind. Not only the rising-falling changes, but the mind also changes one after another. You see the noting mind, the intension mind, etc., changing so rapidly. Even while you are observing one rising-falling, at that moment your mind goes to hearing the birds, hearing the sounds, etc. It is not only one mind, but sometimes if you do not observe, you see only the one mind. Sometimes some yogis thought, “While I was observing the rising-falling I can hear the sounds, noises, etc.” Actually, it is not correct. This one is happening one after another. At the moment you are observing, the mind is very quick. Since you feel there is only one mind, even if you are observing the rising-falling, you mind goes to feel sensations in the body, eyes, mouth, or goes thinking so quickly. It is very quick, very fast, but if you do not have enough concentration and mindfulness, you feel there is only the one mind; you cannot see in very detail. “Oh, the one mind is observing the rising-falling, and at the same time it observes other sensations in the body and goes thinking, and hearing, etc.” Actually, if you really improve, you will clearly see that at the moment you observe one thing, and then another one comes and you observe, and then another… you keep observing one after another, not the same time but keep changing very quickly. So, if you keep observing the rising-falling within 1 hour, you can see many kinds of rising-falling and many kinds of minds changing.
But if you do not observe carefully, even you sit, but your mind is not very clear, a lot of wandering minds but cannot catch, or some expectation, happy, not happy or sometimes there are many things happening. Walking meditation also, you observe and practice, then you would like to look and you look, not observing carefully, sometimes you move very fast. So, it means, yes, of course you practice every day, doing sitting and walking, but only the ones who really want to practice can see many kinds of rising-falling or lifting-moving forward-placing every moment. For the ones who cannot practice sincerely and clearly, even the whole day of practice they feel no improvement, hopeless, disappointed.
This morning, I interview one Myanmar yogi. Actually, she has been practicing here for about one year, but she said, “I have no hope to overcome this difficulty!” So, I said, “You have no hope because you don’t know how to practice! You are not mindful many moments and many things. You sit about 1-2 hours, but as soon as you get up you are not mindful of many things.” She has been having this difficulty for many years. She told me sincerely, “Even I myself cannot count how many meditation centers I have moved to.” She moved to many meditation centers all over Myanmar, and now she has already practiced here for 1 year, she still said “I have no hope.” That’s because she doesn’t know how to practice. If you know how to practice, even in one day you can improve!
Practicing mindfulness means you have to understand that at the moment you are thinking or not; or you are really observing or not. Because of your concentration, of course you can sit for 2 hours, but it doesn’t mean you are mindful. It’s just a kind of concentration! They observe only the one object like the sensation in the head all the time! If they can purely observe, they will see as the Buddha said,
“Rupań, bhikkhave, anicca. (Monks, the body is impermanent.)
Vedanā, bhikkhave, anicca. (Monks, the sensation is impermanent.)
Saññā, bhikkhave, anicca. (Monks, the perception is impermanent.)
Sańkhārā, bhikkhave, anicca. (Monks, the intension is impermanent.)
Viññāņań, bhikkhave, anicca.” (Monks, the consciousness is impermanent.)
But these yogis said the sensation in the head is there all the time! They cannot see any change because they don’t know how to observe. When they observe, they have so many kinds of thinking or analyzing minds. They can sit 2 hours, not because of the mindfulness, but because of the concentration. That’s why every day they practice they observe these kinds of sensations all the time, either in the head or in the back. If they see one thing that does not change, what is the point of practicing mindfulness?
Practicing mindfulness is to see anicca-dukha-anatta. If you cannot see any change, you have to understand that your observation is not pure, and your mindfulness is not improved. I’ve already explain to you that the Buddha said the body and mind are changing every moment. The vedanā, saññā, sańkhāra and viññāņa are changing every moment. But some yogis have been practicing for one year, and see the sensation in the head, pain, itchiness, tightness, heat, etc., all the time. These yogis cannot observe effectively or they don’t have good enough mindfulness to see anicca-dukha-anatta. If you have mindfulness, every object you observe will not stay forever. That’s why you see anicca-dukha-anatta.
When you see anicca-dukha-anatta, you understand “This is only the body and mind, only the 5 khandha, no he or she. This body and mind keep changing; I cannot control at all.” You understand anicca-dukha-anatta, and you have insight knowledge; then, you can let go many things easily. Your anger, attachment, māna (conceit), and many kilesas should be less and less. We observe our body and mind to understand that this is not our body, this is not our mind, and we cannot control them at all. If you understand this, you can let go many incorrect understanding and many attachments. This is the purpose of practicing meditation.
The more you can see anicca-dukha-anatta every moment, the more you can let go, and the easier your practice becomes. Meditation is just watch! Because you see everything changing, you don’t need to fight! Otherwise, you have to fight. “Oh, I don’t want a lot of wandering mind.” “I have a lot of kilesas.” “I see images, but they don’t go away.” “There are so many things I cannot overcome.” Because your observation is not very pure, these kilesas or these things seem to be permanent, then you feel angry, upset and disappointed.
But if you know how to observe, you see everything is changing, and it’s easy. Just watch! Such as when you talk, sometimes after the talk they still keep thinking and think about it. Because when you talk there are many attachments. Sometimes you disagree or don’t like it. That’s why the conversation is kept in your mind. But if you can let go every object easily, even if you have a conversation, but when you come to practice you can let go easily. Whoever talks to you, whatever you do, see or hear, you can let go. The reason you cannot let go is because the seeing or hearing stay in your mind very strongly, and you cannot remove or take a lot of time. That’s why you feel tired, not comfortable, or keep seeing it back.
When you understand anicca-dukha-anatta, you just observe everything! Rising-falling, lifting-moving forward-placing, everything, you see the mind and body change every moment. Even you hear people doing something, but the mind will not go there. Nothing can disturb your meditation. But if you cannot improve, even when small things happen in the dhamma hall you cannot be patient, cannot bear. You get angry and upset because your mind goes there, to the small things like a sound of a lizard, the clock, birds’ singing, dogs’ barking or others in the dhamma hall.
But if you can observe, it doesn’t matter if other people talk or make noise because you are quite busy observing everything arising and passing away, seeing everything changing one after another. You have no time to think or get angry because you are busy observing your nāma-rupa all the time! That’s why you have a lot of benefits every moment. Otherwise, you go to practice and hear something and get angry with others. You lost many hours thinking about others, “Why these people keep doing like this?” “Why they are talking?” “Why they are taking rest?” You spend a lot of time for other objects instead of observing. Even though you practice for many days, many months or many years, your meditation does not progress much because you cannot spend your time observing your nāma-rupa effectively. Because your observation is weak, your concerntration and mindfulness are weak, and your mind goes to other places instead of observing your body and mind. It goes to the past, the future, thinking about something. Your mind goes to so many things and many places because you cannot observe.
So, our yogis, this is the right way to practice the 4 foundation of mindfulness, observing kāya, vedanā, citta and dhamma in sitting, walking and daily mindfulness. You have donors to support you with food, dhamma hall, kuti; what else do you need? You need to reduce your kilesas, that’s all! Now that you have the dhamma hall, food, kuti, and utilities; even though they are not 100% qualified for you, you can practice. When you can practice, maybe you can improve.
The reason I explain a lot is because one yogi came to see me today. She said her teacher told her that she is already an anāgāmi (non-returner), but she didn’t want to practice in the dhamma hall. I asked why, and she said she could not practice because even the clock sounded so bothering. She said she is an anāgāmi, but she was disturbed a lot while she was practicing in the dhamma hall, so she wanted to practice in her room! I said, “In Mahāsi tradition, we all practice in the dhamma hall. If you are an old yogi or if I know your meditation, I might allow you. But you just came here a few days ago, and I have never interviewed you. You have never practiced with me, and I don’t know your meditation yet. Even our old yogis, they don’t request to practice in their kutis.” You see, she wanted to practice in her kuti because the dhamma hall is too disturbing for her. Why an anāgāmi cannot observe even the sounds of the clock?
That’s why we need to have the correct judgment of your meditation. What is an anāgāmi? Anāgāmi means no lobha and no dosa. They can practice anywhere! If she cannot practice in the dhamma hall, and even the clock or a lizard or other people can disturb her, how can she be an anāgāmi?
Our yogis, you are practicing here. The most important thing is to reduce your kilesas, to understand anicca-dukha-anatta. As long as you still see you kilesas, observe! Do not complain. Do not blame others. When you see your kilesas or feel disturbed in the dhamma hall, it means your concentration and mindfulness are weak! Practice more carefully!
You have the teacher and interviews. You have donors for everything, even though it is not perfect, you can still practice. That’s why you need to understand that practicing meditation means you observe you body and mind to see anicca-dukha-anatta and to reduce our kilesas. Every day you practice sitting, walking and daily mindfulness. If you can apply you mindfulness, yes you can improve a lot.
Even if we have a schedule here, if you are an old yogi, you don’t need to follow the schedule because you have to practice all the time! The schedule is just for beginners. But for you, just take a little break and practice the whole day; do sitting, walking, and practice daily mindfulness. You need to practice the whole day except sleeping time. Then, within the 3 months of this vassa, you can improve a lot; you can understand a lot. If you understand vipassanā, you don’t have to spend money for another airticket to come here again.
The thing is you need to understand very clearly that you need to practice every moment! Keep your eyes down, do not look, and do not talk. Observe sitting, walking and daily mindfulness very carefully to see your body and mind as anicca-dukha-anatta. Carefully! When you do walking meditation, observe lifting-moving forward-placing, standing, turning, sitting down, getting up, stretching/bending the hand, etc. When you eat, observe chewing, swallowing, etc.
Sometimes moving slowly or not doesn’t matter; you just have to be mindful of it. Sometimes you move slowly, but you are trying to control it, not just aware of it, so it’s not really useful. You see your mind want to stretch or move your body first, and then the body moves.
If you understand how to practice and can practice like this, you can improve a lot during these 3-4 months. You don’t need to worry or wish to improve or to overcome difficulties. Just practice sitting, walking and daily mindfulness carefully. Then, when you improve, you will automatically see your meditation changes. You will improve, and everything will become easier!
That’s all for today’s dhamma talk.
Sadhu sadhu sadhu!
Why You Cannot Make Meditation Progress
