_"There’s the happiness of sensual pleasures, and there’s the suffering of seclusion. The suffering of seclusion is better than the happiness of sensual pleasures."_ - Thag 14.2
Thanks Bhantes, this teaching gives even more depth to the following sentence from Bhante Anigha's “Restraining the Senses” : “Your intentions for the future, as in the actions that you are at least open to doing at some undefined point later on, influence every moment of your present, no matter if you’re not planning or dwelling on them at all.”
Bhante, This morning, I woke up with a flare-up of a chronic illness that makes speaking very unpleasant (this endures every day, but some days are worse than others). My mood became aversive and agitated, especially thinking about how fragile this situation is-my body is only 21 years old, yet it does not function in the way ‘I’ would want it to. I feel like I can’t be ‘a normal person in the world’ living with that ailment, to make speaking even possible I need to lower my volume of voice almost whispering sometimes to not get hit with a huge buzzing sound or the loud noise of my own voice echoed back to me. I had an exam today for which I had studied diligently, but my mind was highly agitated, latching onto the idea that the examiner was watching me and that she could see my agitation. This increased my anxiety and aversion. I felt frustrated for not being able to stay composed, and hours later, I still have a headache. I likely didn’t perform well on the exam/failed because I couldn’t focus properly. I have been celibate for 70 days, keeping the 8 precepts on and off, yet my mind becomes completely bewildered when faced with the deterioration of my sense faculties, how it currently endures and the possibility of it getting even worse (the chronic condition patulous eustachian tubes causes disturbing sounds of my own voice, and my ears are very sensitive to noise, which makes speaking a disagreeable experience). Doing what the average puthujjana does it extra agitating so it seems living with this broken body. When the experience of my body becomes so intrusive and overwhelming, what is the best way to guard the mind from spiraling into frustration and aversion? How can I balance practicing sense restraint and acceptance of my limitations without letting fear or resistance dominate my experience? I know that there is a lot of delusion in what is written here, wrong view, and the problem is ownership of the senses, but knowing that did not help today.
The best way to guard the mind is to first refrain from acting out through the body or speech. Once that foundation is sufficiently developed, you will be able to "include" any arising frustration or aversion in your perspective. Including or "capturing" it allows you to stop actively trying to get rid of it-and that's how you stop resisting its discomfort. That’s the correct way of "removing" the unwholesome states. Additionally, training in the precepts requires far more than just a few months, so ensure your attitude towards the practice is one of long-term development rather than seeking a quick fix.
Sadhu Sadhu Sadhu 🙏🏼 Wonderfull Ajahn, such a subtile and yet so important, i think i was stuck in the trap of management all my life, until now that you have made visible the mistake 🙏🏼 I thought i was practicing right effort in strategising to prevent future unholsome states Thank you 🙏🏼🙇🏼
Please don't stop this offering. I'm only discovering this/Hillside Hermitage in 2025! Are you doing short, medium and longer term retreats for a deeper understanding and connection to these ideas. I am learning so much from these moments. Thk you🙏🏽
Not that i disagree with what you said but most of the things that bring us joy in our prefered form also give us unhappiness in their other form @HillsideHermitage
For many situations this will work, but not for all. Lets say you walk with your kid in the street and a person is intentionally hurting them then ofcourse its going to stirr up anger in a person.
The Middle Way of Right Endurance will work in all situations if you can apply it. However, strong attachments, such as those commonly formed when having children, make practicing such non-resistance (non-craving, the middle way) extremely challenging, if not nearly impossible, as the intensity of one's "love" corresponds to an equal potential for hate. If you delight in pleasure, you will hate pain to the same extent. If you love your children and develop attachments to the pleasures they bring-pleasures that help you cope with the suffering inherent in having such attachments-then when those pleasures are threatened, hatred will naturally arise toward the perceived threat because it directly threatens one of the objects which you use to manage your sufferings. This hatred can escalate to regrettable actions like killing, which leads to hellish states of suffering. This does not mean one must stop caring for their children, but rather learn to care for them without the attachment part. While this is difficult and unfathomable for most, it is not impossible if one earnestly follows the eight precepts and finally gets to understand what "the middle way of non-management" is.
An off-topic question. You speak about discering the background, e.g. having a body there. Your experience of the background must be within the 5 aggregates. So what is it? I'd say it is only a perception(sañña), allways present as you live, that one needs to grasp at. Is it correct? And similarly what about discerning the sense of self being there as an enduring phenomenous? Is you experience of the sense of self also just a fondamental perception that is at the basis of our existance? So could we call this practise perception of sense of self? If this is right then mindfulness consists solely in keeping you aware of a peripheral perception? Furthermore we can distinguish between the sense of self itself and your experience of it. The latter as I suggested is just a perception. But what would be the sense of self in itself? Again it should be within the 5 aggregates right? Thankyou
1. The background is the experience of the five aggregates internally (not just sanna). The foreground is the the experience externally. Either way, the five aggregates are there. 2. The emphasis should be on discerning an evasive phenomenon of the sense of self real as such. Trying to define it more and pin point it to something will inevitably fall into a mistaken attitude that the suttas refer to as "am I? am I not? What am I? was I in the past?" etc. etc. In other words it doesn't matter "what" that sense of self is, what matters is seeing THAT to be real as such (eg. ambiguous-can't-put-my-finger-on-it-sense-of-me).
Bhante, I sometimes wonder if HH teaching are closer to stoicism than mainstream buddhism since indeed when you remove the mysticism part and the special meditation experiences part, it looks like mind training and sense restraint are coming to the front. In what way do you think HH understanding of the Buddha's teaching (which I subscribe to) differentiate from Stoicism and the ataraxia it teaches ?
In a way, you could say that HH (and the Buddha's Teaching) is a form of super-stoicism or perfected stoicism. Or, put differently, the stoics (the Greeks) had the right aproximate idea, but they could not quite see the problem accurately enough, i.e. they could not see the craving as the root of suffering. So their reckoning remained incomplete and on the level of the circumstances. Fun fact. There were probably many Greeks who were ordained as bhikkhus during those early centuries and the suttas, as they are written down (The Pali Canon) and passed down onto us, are most likely coming from them. Ajahn Sona did a whole history deep dive into that, if you're interested. :)
12:25 oh no, I don't think everyone wants to be free from suffering. There are freaks out there. Also, while people generally want freedom from suffering, they don't want to renounce, so they don't really want it. And that only applies to people who even take buddhism seriously. Many others don't even entertain the idea.
I suggest listening to _"Why did the Buddha say "Sensuality" to be an Assumption? | Hillside Hermitage",_ that will make it a bit more clear what they are talking about. He is talking about the universal principle of seeking pleasure and avoiding pain (out of craving), in whichever form they may arise, which makes one liable to suffering, that is a shared thing between all beings. One concrete example is the Reward System in the brain which is guiding pretty much everything one does and doesn't (be it very regular or very weird). Also, Carl Jung figured this out too - pleasure seeking as the central driver (and the avoidance of pain is just the flip side of that same coin).
I think this point can get confusing because we interpret it using pre-exisiting assumptions of what suffering or freedom from it is. For example since you brought up "freaks", presumably you are referring to people who enjoy pain in some forms, it sounds like you are confusing sense impressions such as pain that might be suffering for you with suffering itself. We start with the assumption that suffering is in the things that we don't want and happiness in the things we want, as opposed to in craving and non-craving. Which also means we don't really, truly know what suffering or craving is. Additionally, I would suggest that not only "a few freaks out there", but actually probably almost everyone "enjoys pain" or "suffering" in one form or another if you really pay attention and think about it. We usually assume that people naturally want to be happy and try to seek pleasure and avoid pain, but I don't think that's really accurate. I would say that it's more about confirming the sense of self, "I am" in any way possible. Which explains why people "keep choosing to suffer needlessly" in some way over and over again. It's because from their point of view the alternative would be far more frightening.
You don't have to uproot anything, just have to be able to see it arising and not get identified with it in this case it dissolves itself. But from the beginning it's impossible to see that,you have to develop strong mindfulness and clarity of mind to realize how single thought brings feelings, emotions, sensations, attachments and actions. If you can see every single thought in your mind coming and going without an effort to fallow it, you'll be the witness, that's what meditation is all about. Thanks for you great videos, appreciate it!
@@mr1001nights haha,...that's a good question. We'll see that later,but as far as i can see every thing comes and goes you want it or not that's the way it is. Even our body,we have to give it up one day,that's the problem in the west,they don't teach that at school, we see people dying around us but we never think it's gonna happen to us , just reject it. We can give up all the material stuff but if we can't give up thinking never gonna find out who we really are.
@@JayS.-mm3qr Uprooting is not the right word ...,it's more likely dissolving, letting go ,non attachment, effortless, you see your thinking like a third person and don't involve in it. That's why the language is usually misleading, the best way to do it is go and practice for yourself and you'll find out. That's what Buddha said anyway, right? You can't understand meditation intellectually, it's beyond mind, gotta go beyond thinking and experience it , that's all.
This is wrong view. You dont just watch thoughts arise and pass because if that is the case then you are liable again, this is precisely what is meant by managing vs uprooting. Right Mindfulness is eliminating thoughts that give rise to the 5 hindrances. These have to removed if they arise and replaced. The Buddha specifically outlines the instructions, and nowhere did he say watch your thoughts arise and pass.
So, when this summer we uproot all the weeds and thorns we possibly can from our field, that's just "field management". But because some seeds will inevitably escape and grow into new weeds and thorns next summer, it is - nah, not good enough. We must uproot everything to the last seed this summer, not wait until it grows back next summer to uproot those, or we are a failure. I sure hope this monk meets his own high standards.
Fortunatelly, freedom from dukkha is not exactly the same as field work. Analogies only go so far. Also, having high standards is the whole point. The only thing that needs to be contemplated and re-evaluated over and over is one's criterion for whether one is on the right track or not, until one day there is no longer any room for any reasonable doubt (Stream Entry). :) I suggest listening to _"The Most Acute Description of the Right View"_ for more details on this topic of attaining the Right View.
Unfortunately UA-cam? keeps removing my posts, not sure if this one will hold... I was saying: set yourself unreachable standards, and watch your life go to waste. But that's me. Others are welcome to keep chasing whatever they're chasing.
He does. And if you doubt, go visit them at the monastery and see for yourself how they live. Further, your post seems more like self-justification for not wishing or trying to aim higher, than a valid point against what bhante is trying to say. Yes, you can opt for the choice you made - just accept that there are further levels that you yourself are clearly not willing to explore - or even allow.
@@OuroboricReflections Try Buddhadasa Bhikkhu: Nibbana for Everyone See where I am coming from. My definition of religion: believe that impossible is possible, then spend your entire life trying to achieve it. I am not much for religion.
In my view, the guy on the right seems more enamoured with showcasing his own knowledge than fostering genuine understanding. His constant interruptions and repetitive explanations lack focus. A great teacher prioritizes quality over quantity, tailoring their guidance to align with the student’s current level and needs. Effective teaching is a synergy-meeting the student where they are and offering precise, meaningful instruction, rather than overwhelming them with excessive, unfocused information.
Ehhhh..... I dunno. Clear teachings sound good too. I see no reason why this student is not ready for anything. Look at him. He is totally monking it up.
I’ve watched a few of these, he often uses the Socratic method and peppers the other monks with questions, they are usually lively discussions. The other monks just doesn’t seem with it. I find the instruction something my ego doesn’t like hearing so I know there’s something to it.
Is it not true that if you are to go about the attitude of fully understanding uprooting dukkha BY taking the course of first very skillfully managing dukkha? I understand that by taking the course of skillfully managing dukkha is not in itself uprooting dukkha. Hope that question makes sense. Sadhu thank you Bhante 🫸🫷
Failure to understand the uprooting of dukkha will already be a form of management. And that's fine. But if you are told that managing of dukkha (in itself) is also fine, then you will not be aiming at understanding it even if you'd think you are. It is easy to lose sight of an underlying illness if you emphasize instantaneous management of its symptoms.
Been listening to this like 5 times now. Im starting to hear what you are saying. Thank you Bhante 🙏🏽
This is a useful teaching, thank you, I also find that the release of tanha takes my mind into jhana naturally
Wonderful reminder and great explanation again.
Thank you very much Venerables for your advice.
Very helpful.Thanks.
_"There’s the happiness of sensual pleasures, and there’s the suffering of seclusion. The suffering of seclusion is better than the happiness of sensual pleasures."_
- Thag 14.2
Thanks Bhantes, this teaching gives even more depth to the following sentence from Bhante Anigha's “Restraining the Senses” : “Your intentions for the future, as in the actions that you are at least open to doing at some undefined point later on, influence every moment of your present, no matter if you’re not planning or dwelling on them at all.”
This is simple yet way profound !!! thank you!!
Sadhu! Sadhu! Sadhu! Excellent!
Bhante,
This morning, I woke up with a flare-up of a chronic illness that makes speaking very unpleasant (this endures every day, but some days are worse than others). My mood became aversive and agitated, especially thinking about how fragile this situation is-my body is only 21 years old, yet it does not function in the way ‘I’ would want it to. I feel like I can’t be ‘a normal person in the world’ living with that ailment, to make speaking even possible I need to lower my volume of voice almost whispering sometimes to not get hit with a huge buzzing sound or the loud noise of my own voice echoed back to me.
I had an exam today for which I had studied diligently, but my mind was highly agitated, latching onto the idea that the examiner was watching me and that she could see my agitation. This increased my anxiety and aversion. I felt frustrated for not being able to stay composed, and hours later, I still have a headache. I likely didn’t perform well on the exam/failed because I couldn’t focus properly.
I have been celibate for 70 days, keeping the 8 precepts on and off, yet my mind becomes completely bewildered when faced with the deterioration of my sense faculties, how it currently endures and the possibility of it getting even worse (the chronic condition patulous eustachian tubes causes disturbing sounds of my own voice, and my ears are very sensitive to noise, which makes speaking a disagreeable experience). Doing what the average puthujjana does it extra agitating so it seems living with this broken body.
When the experience of my body becomes so intrusive and overwhelming, what is the best way to guard the mind from spiraling into frustration and aversion? How can I balance practicing sense restraint and acceptance of my limitations without letting fear or resistance dominate my experience?
I know that there is a lot of delusion in what is written here, wrong view, and the problem is ownership of the senses, but knowing that did not help today.
The best way to guard the mind is to first refrain from acting out through the body or speech. Once that foundation is sufficiently developed, you will be able to "include" any arising frustration or aversion in your perspective. Including or "capturing" it allows you to stop actively trying to get rid of it-and that's how you stop resisting its discomfort. That’s the correct way of "removing" the unwholesome states.
Additionally, training in the precepts requires far more than just a few months, so ensure your attitude towards the practice is one of long-term development rather than seeking a quick fix.
@@HillsideHermitage thank you for the answer, but I have no idea what you mean by, don't "act out" through mind or body. Can you explain more?
@@HillsideHermitage Thank you bhante
Sadhu Sadhu Sadhu 🙏🏼
Wonderfull Ajahn, such a subtile and yet so important, i think i was stuck in the trap of management all my life, until now that you have made visible the mistake 🙏🏼
I thought i was practicing right effort in strategising to prevent future unholsome states
Thank you 🙏🏼🙇🏼
Beautiful bird noises 🐦
Please don't stop this offering. I'm only discovering this/Hillside Hermitage in 2025! Are you doing short, medium and longer term retreats for a deeper understanding and connection to these ideas. I am learning so much from these moments. Thk you🙏🏽
The dog gets it!😂
🙏
Bhante, should I renounce everything that brings me joy in this world?
No, only things that are basis for suffering when they change-namely, sensuality and attachments.
@@HillsideHermitage Thank you bhante
Not that i disagree with what you said but most of the things that bring us joy in our prefered form also give us unhappiness in their other form @HillsideHermitage
For many situations this will work, but not for all.
Lets say you walk with your kid in the street and a person is intentionally hurting them then ofcourse its going to stirr up anger in a person.
The Middle Way of Right Endurance will work in all situations if you can apply it. However, strong attachments, such as those commonly formed when having children, make practicing such non-resistance (non-craving, the middle way) extremely challenging, if not nearly impossible, as the intensity of one's "love" corresponds to an equal potential for hate. If you delight in pleasure, you will hate pain to the same extent.
If you love your children and develop attachments to the pleasures they bring-pleasures that help you cope with the suffering inherent in having such attachments-then when those pleasures are threatened, hatred will naturally arise toward the perceived threat because it directly threatens one of the objects which you use to manage your sufferings. This hatred can escalate to regrettable actions like killing, which leads to hellish states of suffering.
This does not mean one must stop caring for their children, but rather learn to care for them without the attachment part. While this is difficult and unfathomable for most, it is not impossible if one earnestly follows the eight precepts and finally gets to understand what "the middle way of non-management" is.
An off-topic question. You speak about discering the background, e.g. having a body there. Your experience of the background must be within the 5 aggregates. So what is it? I'd say it is only a perception(sañña), allways present as you live, that one needs to grasp at. Is it correct?
And similarly what about discerning the sense of self being there as an enduring phenomenous? Is you experience of the sense of self also just a fondamental perception that is at the basis of our existance? So could we call this practise perception of sense of self? If this is right then mindfulness consists solely in keeping you aware of a peripheral perception?
Furthermore we can distinguish between the sense of self itself and your experience of it. The latter as I suggested is just a perception. But what would be the sense of self in itself? Again it should be within the 5 aggregates right?
Thankyou
1. The background is the experience of the five aggregates internally (not just sanna). The foreground is the the experience externally. Either way, the five aggregates are there.
2. The emphasis should be on discerning an evasive phenomenon of the sense of self real as such. Trying to define it more and pin point it to something will inevitably fall into a mistaken attitude that the suttas refer to as "am I? am I not? What am I? was I in the past?" etc. etc. In other words it doesn't matter "what" that sense of self is, what matters is seeing THAT to be real as such (eg. ambiguous-can't-put-my-finger-on-it-sense-of-me).
Good morning dhamma friends
Where is this place?
This talk is a reupload of an older one ("Uprooting VS Management of Dukkha") when they were in Sri Lanka. Nowadays, they are situated in Slovenia.
Bhante, I sometimes wonder if HH teaching are closer to stoicism than mainstream buddhism since indeed when you remove the mysticism part and the special meditation experiences part, it looks like mind training and sense restraint are coming to the front. In what way do you think HH understanding of the Buddha's teaching (which I subscribe to) differentiate from Stoicism and the ataraxia it teaches ?
In a way, you could say that HH (and the Buddha's Teaching) is a form of super-stoicism or perfected stoicism. Or, put differently, the stoics (the Greeks) had the right aproximate idea, but they could not quite see the problem accurately enough, i.e. they could not see the craving as the root of suffering. So their reckoning remained incomplete and on the level of the circumstances.
Fun fact. There were probably many Greeks who were ordained as bhikkhus during those early centuries and the suttas, as they are written down (The Pali Canon) and passed down onto us, are most likely coming from them. Ajahn Sona did a whole history deep dive into that, if you're interested. :)
12:25 oh no, I don't think everyone wants to be free from suffering. There are freaks out there. Also, while people generally want freedom from suffering, they don't want to renounce, so they don't really want it. And that only applies to people who even take buddhism seriously. Many others don't even entertain the idea.
I suggest listening to _"Why did the Buddha say "Sensuality" to be an Assumption? | Hillside Hermitage",_ that will make it a bit more clear what they are talking about.
He is talking about the universal principle of seeking pleasure and avoiding pain (out of craving), in whichever form they may arise, which makes one liable to suffering, that is a shared thing between all beings. One concrete example is the Reward System in the brain which is guiding pretty much everything one does and doesn't (be it very regular or very weird). Also, Carl Jung figured this out too - pleasure seeking as the central driver (and the avoidance of pain is just the flip side of that same coin).
I think this point can get confusing because we interpret it using pre-exisiting assumptions of what suffering or freedom from it is. For example since you brought up "freaks", presumably you are referring to people who enjoy pain in some forms, it sounds like you are confusing sense impressions such as pain that might be suffering for you with suffering itself. We start with the assumption that suffering is in the things that we don't want and happiness in the things we want, as opposed to in craving and non-craving. Which also means we don't really, truly know what suffering or craving is.
Additionally, I would suggest that not only "a few freaks out there", but actually probably almost everyone "enjoys pain" or "suffering" in one form or another if you really pay attention and think about it.
We usually assume that people naturally want to be happy and try to seek pleasure and avoid pain, but I don't think that's really accurate. I would say that it's more about confirming the sense of self, "I am" in any way possible. Which explains why people "keep choosing to suffer needlessly" in some way over and over again. It's because from their point of view the alternative would be far more frightening.
You don't have to uproot anything, just have to be able to see it arising and not get identified with it in this case it dissolves itself. But from the beginning it's impossible to see that,you have to develop strong mindfulness and clarity of mind to realize how single thought brings feelings, emotions, sensations, attachments and actions. If you can see every single thought in your mind coming and going without an effort to fallow it, you'll be the witness, that's what meditation is all about. Thanks for you great videos, appreciate it!
How would you feel if your Mustang got stolen?
@@mr1001nights haha,...that's a good question. We'll see that later,but as far as i can see every thing comes and goes you want it or not that's the way it is. Even our body,we have to give it up one day,that's the problem in the west,they don't teach that at school, we see people dying around us but we never think it's gonna happen to us , just reject it. We can give up all the material stuff but if we can't give up thinking never gonna find out who we really are.
You do realize that they fundentally disagree, yes? They are saying you do have to uproot.... to be on the path.
@@JayS.-mm3qr Uprooting is not the right word ...,it's more likely dissolving, letting go ,non attachment, effortless, you see your thinking like a third person and don't involve in it. That's why the language is usually misleading, the best way to do it is go and practice for yourself and you'll find out. That's what Buddha said anyway, right? You can't understand meditation intellectually, it's beyond mind, gotta go beyond thinking and experience it , that's all.
This is wrong view. You dont just watch thoughts arise and pass because if that is the case then you are liable again, this is precisely what is meant by managing vs uprooting. Right Mindfulness is eliminating thoughts that give rise to the 5 hindrances. These have to removed if they arise and replaced. The Buddha specifically outlines the instructions, and nowhere did he say watch your thoughts arise and pass.
Why does the forest look like it's black and white.
Is this older? Not that it isn’t helpful
Yes, this was recorded a few years ago in Sri Lanka.
So, when this summer we uproot all the weeds and thorns we possibly can from our field, that's just "field management". But because some seeds will inevitably escape and grow into new weeds and thorns next summer, it is - nah, not good enough.
We must uproot everything to the last seed this summer, not wait until it grows back next summer to uproot those, or we are a failure.
I sure hope this monk meets his own high standards.
Fortunatelly, freedom from dukkha is not exactly the same as field work. Analogies only go so far. Also, having high standards is the whole point. The only thing that needs to be contemplated and re-evaluated over and over is one's criterion for whether one is on the right track or not, until one day there is no longer any room for any reasonable doubt (Stream Entry). :)
I suggest listening to _"The Most Acute Description of the Right View"_ for more details on this topic of attaining the Right View.
Unfortunately UA-cam? keeps removing my posts, not sure if this one will hold...
I was saying: set yourself unreachable standards, and watch your life go to waste.
But that's me. Others are welcome to keep chasing whatever they're chasing.
@@stefanvidenovic5095
Btw thanks for the tip.
I reciprocate with Buddhadasa Bhikkhu: Nibbana For Everyone
He does. And if you doubt, go visit them at the monastery and see for yourself how they live.
Further, your post seems more like self-justification for not wishing or trying to aim higher, than a valid point against what bhante is trying to say. Yes, you can opt for the choice you made - just accept that there are further levels that you yourself are clearly not willing to explore - or even allow.
@@OuroboricReflections
Try Buddhadasa Bhikkhu: Nibbana for Everyone
See where I am coming from.
My definition of religion: believe that impossible is possible, then spend your entire life trying to achieve it.
I am not much for religion.
In my view, the guy on the right seems more enamoured with showcasing his own knowledge than fostering genuine understanding. His constant interruptions and repetitive explanations lack focus. A great teacher prioritizes quality over quantity, tailoring their guidance to align with the student’s current level and needs. Effective teaching is a synergy-meeting the student where they are and offering precise, meaningful instruction, rather than overwhelming them with excessive, unfocused information.
Ehhhh..... I dunno. Clear teachings sound good too. I see no reason why this student is not ready for anything. Look at him. He is totally monking it up.
I’ve watched a few of these, he often uses the Socratic method and peppers the other monks with questions, they are usually lively discussions. The other monks just doesn’t seem with it. I find the instruction something my ego doesn’t like hearing so I know there’s something to it.
Seems like the difference between white knuckle sobriety and recovery wherein the desire is just gone.
Is it not true that if you are to go about the attitude of fully understanding uprooting dukkha BY taking the course of first very skillfully managing dukkha? I understand that by taking the course of skillfully managing dukkha is not in itself uprooting dukkha. Hope that question makes sense. Sadhu thank you Bhante 🫸🫷
Failure to understand the uprooting of dukkha will already be a form of management. And that's fine.
But if you are told that managing of dukkha (in itself) is also fine, then you will not be aiming at understanding it even if you'd think you are. It is easy to lose sight of an underlying illness if you emphasize instantaneous management of its symptoms.
@HillsideHermitage Yes okay makes sense to keep the aim. Thank you Bhante
🙏