Shame of clinging to what arises and falls away

1:10m

A. Sujin: So let's talk about cetasikas at the moment of metta or karuna, those which are there that could be the object. When we talk about the object it has to be one at a time, not all together. So at moment of metta or karuna there are so many realities, which are there to be object, an object. Without the understanding of what hiri and otappa is, even they are there, can one be the object of understanding when there is no understanding of its characteristic at all? And it's not only the moment of metta and karuna, any moment of kusala it's because hiri is there. So can that hiri be the object of understanding as no one and no thing? No one can have it at will because it's not time yet, the conditions are not enough to understand it when it's not there as object.

But from more, very keen understanding with confidence, it can be object of understanding, unexpectedly. That's why it is anatta, and when it falls away is suññata, never lasts for long. And there are so many many moments of akusala in a day because hiri and otappa do not arise, but another reality, a cetasika common to all akusala, ahirika, and also anotappa, don't see the danger of samsara, of that moment as it is, as akusala, which will bring about the unpleasant object and no understanding. Even ahirika and anotappa always arise with akusala citta, all kinds of akusala citta, but it cannot be the object of sati and pañña yet, which understands it as it is, as ahirika and as anotappa, differently. So pañña develops little by little very gradually, from now on.

When strong enough, there can be moments of understanding the moment of akusala: because no shame of such akusala, and that is the beginning to understand, so that it can become the object of awareness and understanding. And it can be at any moment, for example right now. When there is no hiri to see, to be ashamed of not understanding the truth of what is there now, it's only hearing about it, but not yet understanding it clearly as direct. This is to understand that which is there in a moment, not just thinking about it or talking about it, but to begin to understand that there's no shame or the shame of not understanding the truth of it, so that it can bring about the interest to understand it.

And there can be more metta towards those who do not have such chanda, no interest in understanding, and with shame at moment of having metta towards them, but for those who do not have interest in study Dhamma, they cannot understand that there is ahirika, no shame at all, at that moment, just live without understanding on and on. So Dhamma can be developed, the understanding, at any moment in life, so very daily. So from now on, at moment of wanting to have something so much - this is so delicious and so on - there can be shame of clinging to such, that arises and falls away instantly, no more at all in samsara. Is there truth in daily life? So understanding understands what is there in daily life, otherwise it cannot let go the idea of self at all, and for every shame, hiri, and ahirika.

And no one can tell for anyone how much understanding is there, it has to be your own understanding, after hearing the Teachings, how much understanding? How wiser, about that which is heard? Or just following it, without your understanding? That is not the purpose of the Teachings of the Buddha. Listening and understanding it, depending on the accumulations of each different one. And there can be more metta towards those who do that have such accumulations.

Vincent: Ajahn, metta such accumulations...

S: Yes, because anyone who cannot or who does not understand the Teachings yet, by understanding that "all are dhammas, no one" there can be metta for those who do not yet understand and help them to understand, more metta, patience with metta, to help them to understand. But if one forces oneself to have metta, is it possible to have metta, or to be metta? No hiri and no otappa, which do not understand that all are dhammas, no one can change the others, but can help the others to understand the Buddha's words. And at that moment there's no dosa, no anger but only compassion for the person who doesn't have such accumulations and have patience to help, that is metta. And the understanding there understands that is not you or anyone, it's only dhamma, and from the intellectual understanding there can be understanding of what is there, but no word about it because it's there, it's experienced clearly, no words about it. So the Teachings of Buddha is not just hearing, but to understand the point that all are dhammas, which is not known yet, but from hearing, considering wisely, it can be known. It's developed from hearing to thinking and then to directly experience with understanding that which has been learnt before. So the truth, the absolute truth is the four noble truths that can be understood and developed little by little, because it's the way to eradicate anusaya kilesa, not only temporary akusala.