Dhamma with Ajahn Sujin

Azita: Ajahn, you spoke about the āsavas, the four āsavas so kamāsava it would appear to arises more often than any of the other three could I say that or is that just guessing again? A Sujin: When there is nothing, nothing at all, can there be the world, when there’s nothing at all? Nothing at all, not even citta, cetasikas, and rupa. But it’s impossible to stop the way it is, there must be the reality which cannot understand anything. We know what they are, but without the reality that arises to experience, no one can stop its arising at all, because there must be conditions for each reality as it is. At that moment when nothing appears at all, and then just one reality, one means one, even there are many things arising together, even that one, who knows that there is attachment to that object already, because of ignorance see, otherwise how come, the seeing and the attachment from one moment, one, only one, very very tiny piece of rupa, who knows that there is attachment to that

Sarah: I have a comment and a question the comment is yes we usually think of patience in terms of situation waiting patiently for one’s lunch or something like this and then we learn that it’s very cheater speaker and it arises with almost every moment except most of the ahetuka cittas such as seeing and hearing and so on and so it’s quite different from the conventional idea of patience that that khanti or patience can be kusala or akusala usually it’s akusala patience they’re quite different from our conventional idea, my question Ajahn is we say that khanti is viriya and it arises every citta except for cittas and so on and this is exactly what we say about effort viriya or energy viriya so it makes it sound as though in that respect that khanti and the patience and effort are just the same because they’re both viriya and they both arise with the same cittas but sometimes we refer to sometimes to patience and sometimes to effort so when we talk about patience with all arising of

Azita: Ajahn, I have a question regarding everyday patience and khanti parami, what is the difference, if any? A. Sujin: Between khanti parami and viriya? Azita: And everyday patience, like being patient if you're waiting for a bus or grandchildren or whatever, is that viriya? A. Sujin: Is there khanti cetasika or only viriya cetasika? Azita: Well, I understand it’s just viriya. A. Sujin: Okay, but sometimes it’s there unknown, for example, after seeing, after sampaticchana and so on, or, it depends what citta has viriya with it, unknown all the time. Even right now just move your finger, it has to be with viriya cetasika, otherwise only citta without viriya cannot do that at all. That’s why there are so many things now, many many things unknown. Only just one reality can be the object of citta at a time. That’s why instead of trying to understand that nature, the reality of viriya, if we try so much we cannot understand that, because it’s the lobha, which hinders the under

A. Sujin: We’ve talked about kathā vatthu, and kathā vatthu is the subject or object about having no attachment, no lobha at all, from stage to stage, to the end, when there is no lobha at all. But it has to be little by little, in order to have no lobha at all, it cannot be all at once, that's why even santuṭṭhi (contentment). Can there be no lobha all at once now? Impossible. That’s why in daily life one should understand the moment when there is lobha and when there is no lobha, or when there is very strong lobha and very little lobha. But at the end, the moment without lobha is the moment of enlightenment, having completely no lobha. But it has to become, from this moment right now, and right now it’s not the one which has gone, when we say "now is gone", each one is gone. That’s why understanding intellectually about how there will be no lobha at all, at the end, but not at the very beginning. For example, if we are not just as disturbed by wanting so much, the