Dhamma with Ajahn Sujin

[A. Sujin] Arammana-adhipati-paccaya and arammana-upanissaya-paccaya, is that right? (Yes) So now we understand arammana, it's the object of the experiencing, so, in a day there must be moments [when the] arammana [is] unattended at all. Is there any thing which is the very interesting object in a day or none at all? Do you have any interest in some thing today? And at that moment it is the adhipati of that object, arammana-adhipati, which can condition the interest. Is there any thing which is object of interest now? [Tam B.] Dhamma. [A. Sujin] So you understand that now Dhamma is the arammana-adhipati-(paccaya), because it conditions moments of being interested in such objects, it means that that object is more meaningful than other objects in a day that's all. Today Khun Jit (Ajahn's sister) went out shopping, she likes shopping, but i stayed at home, no interest in shopping at all, no chanda, so shopping is not arammana-adhipati for me and having such and s

[Marc] My question would be, I think, if I find myself, my mind being agitated and at the same time I see the relation between the agitation and the unpleasant feeling I can see something's happening in the mind which looks like compassion and at that same time the agitation just dissolves and also the unpleasant feeling. [A. Sujin] Realities are so very subtle and if we don't talk about each one carefully we might misunderstand its meaning. For example, the translation, about metta or the development of metta, I am not sure, I would like the one who understands Pali to translate it because to me I don't think that there can be any moment of metta towards oneself, what does it mean? The other person, I understand that, but to oneself I cannot understand that at all. How can there be metta to oneself? [Marc] I think there can be some goodness towards oneself, when I see agitation and I see unpleasant feeling there can be sort of relaxation... [A. Sujin] Agitati

Transcript from 2022-6-09-pm.mp3 (1m) in BKK by Chanti, edited by Alberto. Q: We learn that realities like citta and cetasikas arise and fall away, and because of that there are nimittas.  A Sujin: Yes. That’s why when we talk about seeing, there is nimitta of seeing, but in truth there is not only one single moment of seeing. And how many colours are seen now? Q: I think there are many colours. A Sujin: Yes. And when there is one colour, - still - it is nimitta of one colour. So, when there are many colours appearing, it means that there are so many, uncountable moments of seeing. Different colours, one colour at a time.  Q: Ajahn, there are many moments, like hearing and seeing, so why does the nimitta become for example the leaf, we see a leaf?  A Sujin: We are going from moment to moment, understanding. Now, at the moment of seeing, there are so many different colours, mimitta of each colour and nimitta of many colours, conditions the idea of something with shape and fo