The world goes very very fast

Maeve: Ajahn, while you are speaking you are teaching us the truth of the Dhamma, but even in in the short time of listening so many other thoughts arise that I found myself thinking that I really want to listen carefully to what you are saying, and the mind is, as we said before, just like a monkey, swinging on something else, and so many things even while the truth of the Dhamma is being spoken, and so many other moments are arising at that time, it made me think about how when the Dhamma is not being heard, how much more frequent that is. But there must be some recollection otherwise there would not be some inclination to listen again, and maybe that is enough.

A. Sujin: Is there memory? The memory of what has been heard, as: no self, what is now appearing is gone. It can condition moments of considering the word of the truth of that, even it does not appear as it is yet. But it begins not to forget to understand the truth that it's there just for a moment, very shortly.

Right now, can it be a condition to think about that as it is, as no more, what you see now, is it gone? And we can see that when there is thinking, which is not seeing, that seeing is gone. But actually even right now, so much ignorance not to attend to the truth of what is there now, but thinking about other things, all day. So that conditions enough to even think carefully on and on, little by little, about the truth that there is no I who is speaking, no one at all, no one at all. Not just the word, but the truth is that actually whatever appears is gone, all the time. Does it not bring about a moment of detachment from ignorance and clinging to that, no matter what it's like, it's gone.

Pañña knows that and what is the use of clinging to that which is there no more. How much ignorance there is. It begins little by little in samsara, as avijja is there, accumulated from moment to moment in samsara. So the understanding of that which are appearing cannot just arise directly, but it needs more conditions like hearing, considering, and thinking, remembering. Even sañña cetasika, vipallasa, or not vipallasa? But when we use the word not vipallasa, what does this mean? Not just thinking with the I, more than just we think, but it can be object of study.

There is sañña now, no understanding of it as no one, no thing, but it's there, unknown. But right understanding can understand whatever is real at that very moment, by conditions. Even we heard about sañña many many times, it's there now, it's now performing its function, it just remembers and marks, each word, each meaning. So the world goes very very fast, that's why it's so difficult to understand the truth of it but to understand that we begin to understand what is there, in the beginning, and then keep on understanding better and better about the truth. It will bring the understanding and the thought to this moment, just thinking and then more than that, directly experience that which thinks, or whatever, depending on conditions.

This is the only way to let go of wrong understanding, and what is now, the understanding of this, is the path, magga sacca, leading to enlight the truth of whatever is now. Otherwise no way, all in darkness, all the time.

Maeve: Thank you Ajahn, thank you.

A. Sujn: My great pleasure, for anyone who understands how much ignorance and how long it's the way to experience the truth, by conditions, and the paramis are conditions for the developing of understanding with viriya and khanti, to understand sacca.

The truth is now, each moment, whatever is there, the truth is there, not known yet. That's why there must be pariyatti before other levels, which cannot start or begin without intellectual understanding.