Dhamma with Ajahn Sujin

A. Sujin: Is there you now? Lukas: Yes A. Sujin: See, not enough considering. What is you, if there is you. Lukas: It's true what you're saying, not enough considering, and I think maybe I'm supposed to study Dhamma more, I bet it would help, at least I believe it will help, if I put... I study Dhamma more. A. Sujin: Okay, just one question, is there I? Lukas: No, Ajahn... Yes, but not in reality, not in truth. A. Sujin: Okay, and everything is not I, not thing, not anything, only a reality, right? Until it appears as it is, from understanding little by little, letting go the idea of self little by little, until understanding is strong enough to experience the truth which only appears to the pañña of that degree. We are talking about no self now but it's not pañña of that degree which can experience directly what is there now as it is, as not self but more understanding lets go the idea of self little by little, by conditions. Without understanding, how can th...

Lukas: My question to Tan Ajahn is my lack of motivation or interest in understanding Dhamma even though sometimes I feel I do have some interest in some part of Tipitaka or even a bit of interest to study Dhamma from time to time but my life is really not good, all these addictions and everything I'm trying to get rid of and I'm now I'm trying to stay on a good path and don't go somewhere astray. So as I said in I think now like even the interest in my case is not enough and I feel like I need to put a lot of effort to really understand Dhamma now. I don't feel it's spontaneous for me and that's my question, what would you advise about the effort to really understand Dhamma, thank you. A. Sujin: You study Dhamma, to understand what? Are you learning to understand what is there now? Lukas: As you as you always say to us there must be something. A. Sujin: So when there's no understanding of something there, can that bring about more understanding of wh...

A. Sujin: You are talking about bhavanga citta, the object of bhavanga citta, right? But there are so many realities that cannot be known, for example, the birth consciousness, the death consciousness, can they be known? Not at all, so the same for bhavanga, it cannot be known until the pañña is so high that it can experience different realities one at a time, and what is there is what we call bhavanga. But, when there is the understanding of the words like "no one" and "no self", why did the Buddha teach about that which cannot be directly experienced, like birth consciousness and death consciousness? But it's there, who knows? That's why it's in the Teachings: it brings about the understanding of "no one", more and more and more and more, from understanding the truth of what is there, unknown. For example is there any citta before the eye process, ear process? Is there a citta? A citta, see, what is that? That cannot directly be the object...