Janna · Nov 14, 2026
MEDITATION Q&A 76–80: KARMA, MIND CONCENTRATION AND THE FIVE HINDRANCES
QUESTION 76: IF ONE PRACTICES MEDITATION TO THE POINT OF A SERENE MIND, DOES THAT MEAN ALL PAST WRONGDOINGS ARE COMPLETELY ERASED?
ANSWER: No, it is not like that. For example, if in a past life we slapped someone, at some point, we will be slapped in return—either by that person or by someone else. When receiving this karmic consequence, our mind may react with anger, pride, or suffering, or if we have attained serenity, we may feel no anger or pain at all. Whether our mind remains tranquil and untroubled or still reacts with resentment, the karmic debt must still be repaid. Karma operates with absolute fairness and impartiality.
Saying that meditation practice and a serene mind can completely erase all past wrongdoings is not in accordance with the Law of Cause and Effect. A serene mind does not eliminate karma but rather helps one endure karmic retribution without suffering.
QUESTION 77: WHY IS IT POSSIBLE THAT A MEDITATION PRACTITIONER WHO HAS MASTERED MIND CONCENTRATION STILL TEACH MEDITATION INCORRECTLY?
ANSWER: This situation is similar to a poor person asking a wealthy person how to live in a luxurious house. The wealthy person then describes how elegant the interior of their home is, what kind of food they eat, and how comfortable their life is. However, the wealthy person mistakenly believes that merely describing the lifestyle inside the mansion will somehow help the poor person attain wealth and luxury.
Likewise, the poor person, upon hearing these descriptions, feels satisfied, believing that they now understand wealth and that it is as if they already live in such a house. In the end, the poor remain poor, as mere descriptions do not change their circumstances.
Similarly, when a person achieves mind concentration, it often means they have accumulated sufficient merit, even if their practice is not entirely correct. Most people, upon reaching a concentrated mind, believe they have followed the right method and thus become eager to promote and teach that method to others. However, if their approach is flawed, they will inevitably misguide their students.
If students lack the same merit as their teacher and practice incorrectly, they will see no results—or worse, they may experience mental instability. This is akin to an already poor person becoming even poorer.
Moreover, when students hear descriptions of higher meditative states, they may become overly fascinated, attempting to imagine or fabricate experiences of spiritual realization. Some may even overestimate their level of attainment, believing their consciousness has advanced far beyond its actual state. This leads to a severe loss of merit, preventing them from making genuine progress in meditation.
Therefore, in Buddhism, the Buddha placed Right Endeavour before Right Mindfulness and Right Meditative Ecstasy. The word "Right" also signifies the correct method of meditation. In reality, many practitioners engage in meditation but unknowingly follow an incorrect method.
However, finding a teacher who can guide us correctly is not easy amid the vast and complex world, with its countless paths and different approaches. The only thing we can do is sincerely kneel before the Buddha and pray for His guidance, so that we may encounter a True Master who will lead us on the Buddha’s path toward non-self.
QUESTION 78: ONE WHO ATTAINS RIGHT MINDFULNESS IS LIKE ENTERING THE COURTYARD OF THE GRAND PALACE OF MEDITATION, WHERE THE MIND BECOMES CLEAR AND EMPTY, GRADUALLY ELIMINATING THE FIVE HINDRANCES30 ONE BY ONE. WHAT IS THE SEQUENCE OF THESE FIVE HINDRANCES?
ANSWER: First, the Hindrance of Sensual Desire disappears first.
Second, the Hindrance of Ill-Will follows, allowing the practitioner to remain undisturbed by life's adversities.
Third, the Hindrance of Sloth and Torpor vanishes next, enabling the practitioner to meditate for long periods without feeling drowsy. However, they can still sleep normally when needed. At this stage, the brain becomes significantly more powerful.
Fourth, the Hindrance of Restlessness and Worry is eliminated, making the practitioner’s body feel firm and stable from within, completely motionless and at peace, with no inner turbulence, not even the slightest.
Fifth, the Hindrance of Doubt is shattered, giving rise to an intense self-confidence, a state where the practitioner feels that even if thrown into fire, they would not lose Right Mindfulness. However, this newfound confidence can become extreme, conceited, or reckless since at this stage, the mind is entirely governed by an overwhelming clarity and awareness.
QUESTION 79: THERE ARE MANY FORMS OF DESIRE, SUCH AS DESIRE FOR WEALTH, FAME, AND AFFECTION. HOW SHOULD WE UNDERSTAND THE HINDRANCE OF SENSUAL DESIRE IN THIS CONTEXT?
ANSWER: The Hindrance of Sensual Desire is not merely fleeting cravings; rather, it is a deeply rooted structure within the mind that constantly disturbs our inner peace. In daily life, we may not be obviously greedy, but that does not mean desire has been eradicated—because this hindrance still lurks within us.
This hindrance is invisible and difficult to perceive; it only becomes apparent when triggered by external stimuli, urging us toward unwholesome actions. When this hindrance is present, we feel pleasure upon seeing wealth, luxury, or status. We become restless when encountering an attractive person of the opposite gender. Even in the absence of such external triggers, we may still indulge in imagination and longing.
When the Hindrance of Sensual Desire is eliminated, the practitioner experiences the joy of meditation, naturally feeling light, serene, and detached from material possessions, wealth, fame, and worldly status. There is no longer personal attachment to any particular individual, even though one may recognize that some people are kinder or more connected to them than others.
QUESTION 80: WHAT ARE THE CHARACTERISTICS OF A PRACTITIONER WHO HAS OVERCOME THE HINDRANCE OF ILL-WILL (ANGER)?
ANSWER: Ill-will refers to irritability and frustration, and in its more extreme form, it manifests as hatred and resentment. The root of anger lies in selfishness and jealousy, and it is a deeply ingrained structure within the mind, making it very difficult to eliminate. The presence of anger causes tension, dissatisfaction, frustration, hatred, restlessness, discomfort, and resentment within us.
A person who has not yet eliminated the Hindrance of Ill-Will will react with anger and harsh responses when they feel harmed or insulted. When others make mistakes that cause them personal loss, they respond with frustration and resentment. In contrast, one who has attained prolonged Right Mindfulness and has completely eliminated the Hindrance of Ill-Will never experiences anger again, not even in its subtlest form, as tiny as a speck of dust. Such a person may sometimes remain silent in the face of others’ mistakes, or they may choose to express their viewpoint. However, their response is never motivated by personal discomfort or resentment over any harm suffered. Instead, it arises solely out of the wish to prevent others from making mistakes. Whether they speak or stay silent, their mind remains light, calm, and entirely free from agitation or frustration.
Written by:
Janna
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