Dhamma with Ajahn Sujin

[Hang] Ajahn, could you please explain more about the paṭiccasamuppāda, thank you. [A. Sujin] Is it not now? Or is it now, but we don't call it anything because we just talk about the reality. So, paṭiccasamuppāda, what is it, is it real, is it a reality, what it's about? What is the first word of the paṭiccasamuppāda? So that we understand what is meant by paṭiccasamuppāda: dependent origination, otherwise nothing could be appearing now at all. It talks about reality at any moment, not just one subject apart from the other subject, but each word is all about life, it's all about that which is there, unknown, and from understanding each word of the Buddha one realizes that we don't have to look for it or try to have it because it's here and now. That is the way to understand the paṭiccasamuppāda, conditioned realities, their relationship: without this there cannot be that, because there is this so there must be that, conditions, all about now. So it's dai

(1m-10m) Tadao: I have a question about viriya and it has been discussed many many times but I still do not understand what viriya is. I'm wondering whether there are many different types of viriya or viriya is just one cetasika or not. And and also I've never ever been able to understand why viriya and khanti are the same cetasika because in Abhidhamma, sabhava dhammas, realities, have only one function and one characteristic but in the case of viriya it is shared with khanti and that point is something I would never understand. But anyway I'd like to know how can we develop? It's sort of full of self but how can we develop viriya? That's what I would like to know. A. Sujin: Is there I who can do anything? Tadao: There shouldn't be, there is no I who can perform the function of viriya. A. Sujin: And in order to understand that actually there's no I at all, there must be the understanding of what is there that can be known. All right, open a bottle, p

18m-45m [Jonothan] Ajahn, you said we take what we see for being a permanent thing and the crucial word there is permanent, but a lot of the time there is thinking of people and things, but no thinking about whether or not they are permanent. [A. Sujin] So, when you think of people, what is that? [Jon] Well, for example now we are talking to each other, there are a lot of faces on the screen, but there's no idea of permanence, no particular thought of whether or not there's anything permanent. [A. Sujin] But who knows that what is seen cannot be hard, cannot be any shape or form because before its becoming a shape and form, so many many many minute realities arising and falling away in split seconds. No understanding of how it follows, instantly, rapidly,... [Jon] That's correct, no understanding of the conditioned realities on which the idea is based. [A. Sujin] As long as there is: what is seen is something, is it true? [Jon] Well, it depends what we me