Nimitta, it looks like something, different from the way it is

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(Suitable for beginners) - Nina: Ajahn, we were talking about nimitta, is it a reality or is it the dream world and not a reality, so we can never hear enough about nimitta. I understand this is the nimitta of each of the five khandhas, so that means it's not imagination, it means it's about reality.

A. Sujin: Yes, but when we understand the arising of a reality, for example, that which now experiences, there is seeing right now, but what about [the] moment before seeing? It's not seeing, but there must be that which experiences, for sure, as soon as there's birth there must be moment of experiencing an object, from moment to moment, just one moment at a time, right? So how can anyone directly experience just one moment as it's arising and falling away? Even right now, it seems like there is seeing, many many moments, uncountable, it doesn't seem that it has gone at all, even just one, so what appears is the nimitta, the rapidity of the succession of a reality which arises and falls away and what can be known now it's only moment of seeing, but there must be moment before seeing and moment after seeing for sure.

For example, hearing is not seeing, but it seems like that there is still seeing all the time, even at moment of hearing or thinking. So, at moment of hearing there cannot be moment of seeing, together at that very moment. So there cannot be a reality which sees at moment of hearing, but why [does] it seem like there is seeing all the time? Because of the rapidity of the succession of the arising and falling away. So, from this point we can imagine how fast it is because even it's not just the seeing of a moment ago and it's not the seeing just that [of] a moment ago, a moment ago, but it's a new one all the time, but it looks the same. So, that is the nimitta, it appears as seeing, as just one seeing, but actually there are many moments of seeing all the time, even right now, unknown.

That's why what appears is only the image of a reality which sees. So whatever is there is only the image of that which has conditions to arise, from moment to moment, not just one moment only at all, and this is what is meant by nimitta, the image, the sign, or what appears as a reality, even seeing or hearing, not only one process, not only one moment of citta. Because among all other moments of experiencing, the Buddha taught about just one moment of seeing, the other moment cannot see, but how about seeing right now? It seems like so many moments of seeing. It means that at moment of hearing and thinking it's not moment of seeing, but [because of] the rapidity of the succession [it] seems that it's there all the time. So what appears is the nimitta of whatever is there. Is it just like this? This moment of seeing is not the moment of seeing of just a moment ago. And this, even seeing right now, it's not just [that of] a moment ago, but it appears as seeing, a nimitta of that which sees. Before it can come together to form up the idea of something, people and things cannot be just one dot, a moment of experiencing, but many many moments of the repetition of that which appears as it is, but actually it's broken up, when pañña is there it can understand the truth, that it cannot be taken for anything because what is seen it's only that which can impinge on the eyebase. That's why what is at the back cannot be seen. Only that which is there, impinging on the eyebase.

So whatever is taken for things around and people around, how many moments of impinging must be there? and then experiencing, seeing and other citta in between and before that, unknown. That's why what appears is only that [which]can be seen, is that which impinge on the eyebase, it's not that which sees. Beginning to understand what we take for the whole big world or I or thing, broken up into just a very tiny, very subtle object at a time, the way it is, just like the magician. It's not like it is, but it looks like something different from the way it is, unknown, how come? So, how come to have the idea of people and things? From that which is seen, from that which is heard, the story and so on. A moment cannot be any situation, but so many many moments can condition the idea and memory about that as something permanent, situation, and the idea of I or things from life to life, until right understanding begins to develop from hearing about the word of truth, about that which is now appearing. Just closing one's eyes, what about that which appears as many things? Gone completely, how come? Just [by] closing one's eyes.

So, what is the truth? Only that which impinge on the eyebase, so very rapidly, from moment to moment, conditions such idea of things, only that, from life to life, unknown. What is there from moment to moment, nevermore, never again. Just only at moment when it appears and then gone, unknowingly all the time. This is the beginning to understand what is meant by nimitta, the sign of that which is arising and falling away all the time. Just like the shadow, it's not as the [actual] object is. [Not] the bird, but its shadow. [It's] not just like the bird while we take it for its details, one by one. So what is there in a moment? So many things, unknown, until the Buddha pointed out what is what, here and now, anything, anytime, anywhere. Beginning to understand what we take for permanent thing, while the truth is that it's not there anymore, when it just appears and then disappears, never to arise again. What about a picture? Is it just a reality it's seen or something? And something is nimitta, and it cannot be nimitta without many dots, each one arising and falling away, what appears is not just only one at all, only the succession covers up the truth, that it's only the shadow of that which arises and falls away, it's not there anymore, and this is life, it is the truth of life, of this very moment, each moment is gone forever. Just look at the mirror, what is there? I or what? Or that which appears as shape and form, as nimitta, to take it from me or I, in the mirror.

Sukin: Ajahn, can we say that if there wasn't nimitta, we wouldn't be able to make sense of anything, what's seen, what's heard, what's tasted, anything.

Su. That which does not arise doesn't have nimitta, right? Only that which arises and falls away instantly can condition the nimitta, as long as it's there appearing, from different ones all the time. So, when we use the term nimitta, what do we mean? That which is now appearing. From the nimitta of a reality, into the nimitta of the whole, as shape and form, as thing, one by one, many things. It has to be at each moment of experiencing an object, but the falling away of that particular object cannot be known because it is succeeded by the next one, instantly, so very rapidly, not just one, uncountable. That's why when it's not broken up yet, how can there be the understanding that that which is there it's not there anymore.

N. Ajahn, about the nimitta of shape and form, I don't quite understand yet because I thought of nimitta of a reality.

Su. Yes, do you see a rose, after seeing?

N. Yes

Su. So, how can there be a rose? Only just one dot is not a rose, and can the whole rose impinge on the eye base? Impossible, so imagine the truth at moment of experiencing that which impinged on it. So rapidly arising and falling away unknowingly [...] because the citta is the main or the chief of experiencing the characteristic of the object as different ones together as something. We can break up the whole petal of a rose, until it cannot be just that which we take for rose anymore, no matter a rose or a grain or whatever is there, so very tiny, [it] can be broken up. Even the sound now, it's heard, it can be broken up, unknown about the rapidity of the succession because it's taken instantly for the idea, understanding the meaning of it as soon as it's heard, but actually it's impossible because the moment of hearing sound it's not the moment of understanding the meaning of it, sañña is there before there can be the sañña of what is meant, just that sound. Daily life, just right now, what is unknown is unknown because no one talked about the truth of it, until the Buddha taught us about what is there in a moment, and what is a moment? If there is nothing experiencing anything at all can there be a moment? Impossible.

So when we talk about just a moment, it means the moment of experiencing an object, there must be the reality which arises and experiences, right now seeing sees, hearing hears, so what is meant by experiencing is it knows what is there as it is. Different sound, different color conditions different form and shape and idea of different things, so very rapidly. It seems like, as soon as one opens one's eye, many things around, how can it be such? It means that how rapidity, the succession of that which arises and falls away instantly, continuously, instantly. So that even just at moment of opening one's eyes it's there: many things, see, and ignorance is there, not understanding what is there as it is, as that which can be seen, it cannot be anything at all, it's only that, a reality which is different from heat and cold and taste and sound because it can be seen, because of the quality of the rupa on which that object can impinge, and it conditions a reality experiencing it and then gone, [it] just sees and then gone. And before seeing, what are there? And after seeing, what are there? Only nimitta of the reality which experiences different things from moment to moment is taken for I, attachment, instantly, to that which appears, unknowingly because of ignorance, not penetrating the truth that is there just only when it appears.

So, each word should be studied carefully, it's there only when it appears, true or not? But even so, while it appears there are so many moments arising and falling away which can be directly known when there is more understanding. It can appear only to understanding because now hardness is there, it is known, it is experienced, it's hard. No understanding of the truth, how come? And what is that which experiences and that which cannot experience, but it's there as hard, hardness is there. Only that, is it not true? Only that. Is there anyone? Only that which experiences hardness, and hardness cannot be arms or legs or anything, it's only hardness, the truth is the truth, and the nimitta follows, the succession of the arising and falling away with ignorance, taking it for something as soon as it's there. How fast it is, the way it is, from life to life, from moment to moment, until this moment of considering the truth, what is true, is there anyone? Or it's only that which arises and experiences? Through eyes it sees, through ears it hears, through nose it smells and so on, and then gone, from moment to moment, from life to life. No more than what appears in life as it is, from life to life, and nothing can last at all, it's gone. Yesterday is yesterday, just a moment ago it's just a moment ago, it cannot be now. And the future, the next moment is there, by conditions, no one can stop it's arising, it's there already, already. Each moment, by conditions, keeps on rolling on, going on, so very rapidly, unknowingly, from life to life.

So it's time to listen to the truth of whatever is there, whether it's true or not. That which experiences, can anyone stop it, to arise to experience? Impossible. When there is like, different from the moment of experiencing, just experiencing the characteristic of that object, but at moment of experiencing there can be other realities arising together, sharing the same object, but [with] different characteristics, different functions, like or dislike, it's not the chief in experiencing that object, that's why they go together, they condition each other to arise and perform their own functions, from moment to moment and then gone, never to arise again in samsara, just once in samsara. And it's now, it can be proven, it can be understood, and it's the way to develop understanding of the truth, less attachment to that which is no more, after it's gone it's gone, never to arise again. So we take whatever in this life as me or mine, just be this person only in this life, nevermore, actually, they are different realities taken for me or my life, until no more. So now it's the world of nimitta. Flower, with different shapes and forms and color, it conditions the idea of rose or jasmine or whatever is there as different ones.


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Video image: Gateway detail, Sanchi stupa #1