Dhamma with Ajahn Sujin

Excerpt from the Dhamma discussion with Ajahn Sujin and Nepali students in Bkk on Thu Jul 18th 2024. Mp3 audio file: https://1drv.ms/u/s!AujD6qLjtvuOjxST6mXZ8benjHme Saddha, getting clearer because of understanding So now, we'll talk a little more about sobhana cetasikas, one by one, little by little. Which one would you like to talk about? [Saddha.] Saddha, okay. You have heard a lot about it, right? [Yes, I have.] So what is it? [Purity.] So, can any moment of sobhana citta arise without saddha? [No.] Impossible, because it clears up the akusala cetasikas of akusala moments. So, the cetasikas arising with it are sobhana. So, at any moment, at any level of sobhana citta, there must be saddha. That's why, all together, the wholesome moments need... how many cetasikas? [Nineteen cetasikas.] Saddha is one, no doubt about it. Is there saddha right now? When? Now, now, now, daily life, this moment. Otherwise, it's just in the book. So, we can talk about just that very mome

Excerpt from the Dhamma discussion with Ajahn Sujin and Nepali students in Bkk on Mon Jul 15th 2024. Mp3 audio file: https://1drv.ms/u/s!AujD6qLjtvuOjxST6mXZ8benjHme Nine kinds of kilesa, defilement We are now talking about Khun Supannarit, whether he has kilesa. He just said that he has lobha. So how many groups of lobha has he got now? The nature of lobha, because lobha can be in any group. That's why we talk about one group at a time. So, you have lobha, what kind or what group? Just one. [Kama-raga-anusaya.] And you? [Kama-asava.] Divya? [Kama-chanda-nivarana.] What is the difference between kama-raga-anusaya and kama-asava and kama-chanda-nivarana? Can you know what moment it's kama-asava? [No.] Why not? Because it's so very slight, even right now, who knows that there is attachment to the object which is seen? That's why it's the kilesa at the level of asava. Anusaya (latent tendency) does not arise, but when it does arise, it's so very slight as asava

(Excerpt from the Dhamma discussion with Ajahn Sujin and Nepali students in Bkk on Tue Apr 23rd 2024 |Rupa|part 2|) Audio file: https://1drv.ms/u/s!AujD6qLjtvuOjw-T6mXZ8benjHme must have at least the four rupas, the main four, and another four, derived from those which are there. There must be the main ones, no matter what is there, water or heat or whatever, in every rupa. So when we talk about water, it's just what we take for that. But in truth, very tiny, we can break up everything into the tiniest particle. There must be at least these rupas, main ones, four main rupas, and derived rupas, another four. That's why in an atom or one particle, the tiniest one, there are eight rupas. The four main and the other four, arising together because unbreakable, indivisible rupa, all eight together, but the main ones must be the four primary rupas. So how many rupas are there? Even it's just the smallest, tiniest particle, how many rupas are there? There must be the four ma

(Excerpt from the Dhamma discussion with Ajahn Sujin and Nepali students in Bkk on Tue Apr 23rd 2024 |Rupa|part 1|) Audio file: https://1drv.ms/u/s!AujD6qLjtvuOjw6T6mXZ8benjHme Pathavi, hardness, when it's touched it cannot be the table That's why we learn Dhamma, that's why we have to understand that each word cannot be changed. So, what is hardness? It's hard. What is it? We have learned that there are two kinds of reality, one can experience the object, nama-dhamma. And the other one cannot experience it all, rupa. So, what is rupa again? Is there rupa? Yes, there is rupa, but what is rupa? Because rupa is the reality which cannot experience any object at all. Whatever cannot experience. Can it be you? So, can hardness experience anything? So, it's rupa, hardness is just one rupa. It cannot be changed, it's not sweet. So, we learn to understand rupa, one by one. There is hardness, what else? That's why we learn about the ultimate truth, the absolute

(Excerpt from the Dhamma discussion with Ajahn Sujin on Zoom on Sat Jul 6th 2024.) Audio file: https://1drv.ms/u/s!AujD6qLjtvuOjwiT6mXZ8benjHme 00:00 - Vatthu, the place or that at which citta and cetasikas arise [Alan] If you ask a person the question, where are you now? That person's reply indicates the level of understanding they have. Could you explain a bit more about that? [A. Sujin] It depends on whether we are thinking about the story or just about the dhamma. Where are you? No-where, right? [Alan] It's thinking. It's a moment of thinking, is that what you mean? [A. Sujin] Can we say where is seeing? [No.] Can we say at the eye base? Because it's where it arises. [Alan] Yes, it arises at the eye base. [A. Sujin] That's why there is the word vatthu, in Pali, the place or that at which citta and cetasikas arise, are there. Not in the air or at the arm, but it's at that very truth or a reality which is there for seeing to arise at, only seeing. Can

  Excerpt from the Dhamma discussion with Ajahn Sujin on Zoom on Sat June 15th 2024. [Alan] Nothing to be done because it's out of control. Each moment is there by itself, by its own conditions. So it's the relief of not having to do anything because there isn't anything, there isn't anyone. So, I can understand that intellectually. [A. Sujin] To have confidence of the truth, see, not just no understanding of what it is at all, but by understanding the truth, it let go clinging to it as before. Because what one likes so much, no more, it's gone, never to arise again. Little by little, gradually developing the understanding of the truth, can let go of the I, no one at all, nothing can be done because it's gone already. Just understanding, and understanding let go of craving because of not understanding the truth. What is that craving? It's a reality, again, to understand the nature of a reality which is there as it is, no matter it is anger or conceit or what

(Excerpt from the Dhamma discussion with Ajahn Sujin in Vung Tau - VN - on 2024/03/06 am) [A. Sujin] Shall we talk about this moment? Because what we've heard is there now, but it's not known, just heard about it. And the point of listening to the truth is not just hearing, considering, understanding, but it has to be moment of realizing the truth of what is there, just one reality at a time. This is very important, otherwise it's not careful considering at all about just one reality. We talk about now, any moment. So it can be seeing or hearing or thinking. They are different. But what is there as the chief from birth? If there's no understanding enough, there can never be the understanding of seeing right now at all. Just the word about what is there at the moment of seeing, how many cetasikas are there, only words. But now, the most precious moment in life, any life, depending on conditions, is the moment of not just thinking about seeing now, but understanding the n