"Monks, I don't say that intentional actions that have been performed and accumulated are eliminated without being experienced. ... And _I don't say that suffering is ended without experiencing_ intentional actions that have been performed and accumulated." -AN 10.219, The Body Born of Actions. This sutta ties in well with the topic. This contradicts the notion that one can indulge in unskillful choices (even by thought) here-&-now and then just 'cancel it out' later on through putting in extra effort into one's meditation. If one is doing the "meditation" that matters, i.e. the Gradual Training, that past unskillful kamma is exactly what would make even the basic virtue and sense restraint-absolute prerequisites for the "immeasurable liberation of a Noble Disciple" mentioned in the sutta-that much more agonizing. In the best case scenario, it would stretch out the whole process a lot more than it could've otherwise been. In the worst, one will not be able to clean up the mess in time. That's the 'vipāka' right there and then.

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Thank you very much. This young lady's voice is very familiar for some reason. I cannot place it. She speaks very well. Sadhu

Thank you, banthe for the grate explanation 🙏

I like this video, it gets straight to the point.

Thank you

This is really important. Putting onus on yourself for everything rather than finding escapes and distractions . With Metta

Great thumbnail.

Love this dialogue. Great questions and answers, thank you 🙏🏼

Dear Bhante, Based on this talk I have few points which you can shed light on. 1. Isn't it right then to say that whatever we are experiencing whether (we think) it is past, present or future; it is present only (as we can experience it in present moment only). And our craving towards or against it is really fuelling them further. So, if we endure and then finally remove our craving in regard to whatever is present then we would be free of past and future and in turn present in real terms; rather than rationalising or psycholigising that past is gone or future is not still here as in not trying or stopping to think about them and we will be free. Because we are usually conditioned to think or see past, present and future as three separate things which are experienced seperately. But from this talk i am getting to see whatever we are experiencing whether it is past, present or future,it can be experienced in this present moment only and our action based on it will lead us in a direction which can either free us or bound us further. 2. So, if we endure them for whatever pressure these manifestations ( thought, emotions and feelings) are putting on us, without acting out of that pressure i.e not moving in the direction they want us to move. Then is it right to say that we are practicing in the right direction. With Metta

- Understanding the nature of kamma - How to avoid regret and remorse - Recognizing how far the responsibility for your action reaches _____________________________________________________________ If you wish to support the monks of the Hillside and this channel you can do so at: www.hillsidehermitage.org/support-us

Question: I’ve heard Ajahn Brahmali say (in an intro vid on meditation) that in striving for the middle way, it is best to err on the side of indulgence (to prevent getting discouraged and abandoning the path). However, I have heard you imply that it is best to err on the side of restraint/mortification- to reveal (& learn to resist) our unwholesome habits and addictions. Are these just two different approaches or is “erring on the side of indulgence” more for householders and “erring on the side of restraint/mortification” more for monastics?

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