Now all four nāma khandhas arise to listen to the words and understand that moment

Vincent: Sawadee kap, Ajahn, did you hear the discussion, or would you like to say something?

A. Sujin: About what? So many words, so what you would like to talk about, discuss?

V: We were discussing how people would like to respond nicely, Sarah had some explanation and the person who asked the question said that she understands.

S: So, what is the understanding? I'd like to understand the nature, the truth of what she said "I understand". What is the understanding? Or, what is that which understands?

V: Pañña understands.

S: What is that which is pañña?

V: Is the dhamma which understand.

S: What kind of dhamma is that? Can seeing be pañña? Seeing is not pañña, so what is that which is pañña? Is it there now?

V: Maybe there is pañña, but it arises and falls away.

S: We try to think about maybe, but what exactly is that which is pañña? No one, or "I understand"? There is the word pañña, but is there pañña at that moment? The truth can be understood right now, anytime, and when there is no pañña, what is there? Just right now, no pañña to understand the question and to answer what is happening or appearing now. That is not pañña, at the moment of not understanding the truth of this moment.

If the answer is "It's not me, it's not anyone at all", so what is it? It's at the moment of understanding what's been heard, for example about sound: there is sound right now, and at moment of understanding the truth from hearing "no one there at all, no one can make it arise", it's the moment of understanding just the story about pañña, what is pañña and how it has arisen and so on. But when there is no hearing, can there be pañña?

We understand what is meant by "now", but what is there a that moment? "Now", anyone understands that as not the other moment but it's just right now. So what is there at moment of - now? One moment at a time. What about now, what's there now?

V: Sound.

S: OK. If it hadn't arisen at all, could there be that which has appeared as sound? So that which is appearing now must be conditioned to be just that only, like sound cannot be pañña, sound cannot be the visible object. It just arises to be sound, by conditions, and then gone completely, and this is what we begin to understand by dhamma, that which is real now, but there is no self or being in it, because that is conditioned to appear and then disappear instantly. Is that right? And the understanding of knowing what's right and what's wrong, is it you? So it's the understanding of what's right and what's wrong, and we use the term pañña, or understanding, not anyone at all.

This is the way to have less and less attachment to whatever appears as: it's only thinking about it, but to understand the nature of what is there, right now. Seeing arises, what we call that which now sees, the seeing, no one there.

So there must be the object of that which can understand that object, it's not anyone or I at all. That which understands what is there, the object there, as it is, as not self. We just think - it's not self, it's not self, but the characteristic of that which cannot be taken for anything at all does not appear to further understanding of the moment when is there.

So, we might look for what is pañña now, but actually the moment when there is no understanding the truth of that object which is now appearing cannot be pañña or right understanding.

At moment of hearing there can be the intellectual understanding about it, as not me, because it's conditioned, and what are the conditions for its arising. But that is thinking, while there is seeing right now, and many realities arise by conditions, like we see many different things around, but actually this must be only the moment of experiencing that which can be seen.

That's why now all four nāma khandhas just arise to listen to the words and understand that moment, different nāma, different realities. That's why we have to know them one by one in order to understand the each characteristic, which is different too.