Seeing Through the Hindrances Instead of Denying Them 

Here is the Sutta (SN 46:51) excerpt that was referred to in the talk: 1. “And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the sign of the beautiful: frequently giving unconcurrent attention (or "frequently not seeing it as a phenomenon manifested" - ayoniso manasikara) to it, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire. 2. ...There is, bhikkhus, the sign of the repulsive... 3. ...There are, bhikkhus, discontent, lethargy, lazy stretching, drowsiness after meals, sluggishness of mind... 4. ...There is, bhikkhus, unsettledness of mind... 5. ...There are, bhikkhus, things that are the basis for doubt... These are there as the "natural" part of the hindrance that needs to be SEEN THROUGH so that the hindrance is "starved" as the Sutta says: 1. the sign of beautiful + not seen as phenomenon, enduring, real as such = the hindrance of sensual desire 2. the sign of repulsive + not seen as phenomenon, enduring, real as such = the hindrance of aversion 3. discontent, lethargy, drowsiness... + not seen as phenomenon, enduring, real as such = the hindrance of sloth and torpor 4. unsettledness of mind + not seen as phenomenon, enduring, real as such = the hindrance of restlessness and worry 5. things as basis for doubt + not seen as phenomenon, enduring, real as such = the hindrance of doubt

An image appeared of Mara blowing a great cloud of dust. Some of the dust traveled towards a translucent semipermeable sphere. This sphere was very still, hard to see in the void. The dust percolated through the sphere, but the awareness within knew the dust as existing prior to entering because of its own translucent quality. The dust simply traveled in, then out. Before, the sphere had been dark, opaque, from which no light could shine, but continuously permeated by the dust of Mara. As a result of the darkness, it had the perception that the dust arose from itself, which caused it to ceaselessly contract and expand in agitation, pressurized by the dust.

Lions roar... Free from freedom Like when a raindrop hits the open sea... 🙏💮🙏

Wonderful teaching. Thank you so very much. Very grateful for every teaching that you all offer and share.

Could y’all do a talk on CETANA “intention” the only available one on channel is in the Nanavira series and it’s a little complicated

Dear Bhante, I want to express my gratitude for your guidance. I have a question regarding my practice. Over the past two years, I have been striving for a sense of restraint. However, each day I find myself unable to maintain this restraint consistently throughout the day. My question pertains to the approach I should take. There are times when I attempt to avert my gaze from pleasant sights, which often leads to a significant amount of pressure and mental burden. On other occasions, I find that observing the same pleasant sights and then questioning and discerning my own inclinations towards ignorance and indulgence makes it much easier to say no and exercise restraint while keeping that sight still in front of me. My dilemma lies in whether, during the act of restraint, I should first try to discern the inherent danger in sensuality before saying no, or if I should immediately say no the moment I encounter something that triggers pleasure, and then work my hardest to endure the situation? With gratitude, -Harry

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Very clear, albeit condensed … “seeing through the hindrances instead than denying them” Thankyou 🙂

The audio is very silent. Please louder in the future.

Bhante!, just a thing i want to add is that by recognizing the hinderances and understanding the way of it they don't subside.The thing you are working is essencially the brain or sankara , so you need to *bend* the brain - sankaras so that they through the dhamma you have understood.

Thank you for the karuna and effort in sharing this teachings. Sadhux3! 🙏🙏🙏

Theruwansaranai Bhante: a few questions unrelated to the video but ones I have been having in my practice for quite a while now: 1. In terms of sense restraint concerning tastes and moderation in eating: are these two things the same thing or different? Does one restraining the tongue faculty automatically, through that restraint, prevent eating for the intention of pleasure and keep the correct intentions for eating? The reason I ask is that I noticed that I can try to restrain the tongue faculty (not indulging in concurrent thoughts of desire, aversion, or delusion whilst engaged in tasting) and still maintain the wrong reasons for eating (although I wouldn't be eating for pleasure, I could be eating "just to eat"). But on the other hand, I am unsure in how to moderate my eating...if I reflect and realize my intention is rooted in eating for pleasure, how exactly do I change that/reroot it as you have said? Do I simply just "think" my new intention ("Let me eat for the sake of preserving my life for practice")? That doesn't seem quite right to me? 2. When I try to sense restrain and reflect throughout the day, I find extreme difficult achieving sense restraint while eating as compared to any other activity. I live a relatively restrained life and am a monastic, so perhaps the meal is one of the most sensual parts of my day, which may be the reason for this. I recall having asked you a question on "absorption" while doing certain activities on a video earlier, and you had mentioned that certain activities require a greater level of absorption while engaged in them, and thus require a greater compromise of mindfulness...but eating is unavoidable and must be done. My question is - how can I maintain my sense restraint better while eating and not simply end up drowning in my thoughts? And how do I know when I have achieved restraint over the tongue faculty (or any faculty), as the suttas say? 3. On an earlier video of yours mentioning the simile of the childs' flesh: I am still confused on how to use this simile practically. Should I literally consider: if this meal was the flesh of my child, would I eat it? How much would I eat? What would I eat? - and use such a reflection to prevent myself from going after desirous tastes and to eat only to the point of fullness and not further? Thank you Bhante , theruwansaranai

What is the correct way to keep doubt in order to undo all unwholesome notion and views and not be dragged around by doubt?

Where are you now