Dhamma with Ajahn Sujin

Dhamma discussion (En-Hi) with Ajahn Sujin on Zoom on Sat Dec 28th 2024 (edited). Mp3 audio file: https://drive.google.com/file/d/1rOARAG5WARqbl5CQenoEB_uTJGAoX3WG Nivārana, the moments of dwelling in ignorance [Akhil] Nivāranas are kilesas. [A. Sujin] We are learning about the truth of what is there, to understand the nature of what is there, as the Buddha has enlightened. All are dhammas and all are anatta, all dhammas are anatta. Learn just to let go of the ideas about nivārana. I have nivārana, right? Or no one, just nivārana! That's why, learn to let go of the clinging to that which is there right now, to understand what it is. It's there now, right? As it is, but no one knows. So, how can there be the letting go of the idea: I have nivārana? How many nivāranas are there? And when it's there, can there be the understanding of it? Not just of the word! Even now we are talking about nivārana, but even it's there right now, it's unknown. Or learning to unde...

Excerpt #1 from the Dhamma discussion with Ajahn Sujin and Venerable Seewalee in Bkk on Jun 18th 2017. [A. Sujin] So whatever arises, it's the object of clinging. For those who have the accumulation, clinging is so great, so much. That's why all kinds of rupas are objects of clinging. And the clinging itself is upadana, that's why there are five upadana-khandhas. The upadana, clinging to rupas, rupupadana: it clings to visible object, to sound, to smell, taste, and touch. [V. Seewalee] Upadana is a kind of lobha, is it also wrong view? [A. Sujin] The ditthi is different from clinging. Because after the sotapanna has eradicated the wrong understanding, there is still clinging. Sotapatti moment eradicates the defilement of wrong understanding completely, only that, but there is still kamupadana, clinging to sensous objects. So sotapanna still clings to sensous object, but no misunderstanding at all, completely eradicated from then on. [V. Seewalee] So, sotapanna means th...

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...