The mind-door experiences whatever the sense-door experienced, instantly

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[A. Sujin] And I think that the best thing is to understand reality as not self because now it's appearing. For example, is there seeing right now? How many moments of seeing? Or it's only one single reality directly experienced? Impossible! According to the processes that the Buddha taught, after bhagavanga what is there? Not seeing yet, but there must be a citta before seeing, can that be known? Impossible? And can the citta after seeing be known? Impossible. That's why now: because seeing performs the function of seeing, so the characteristic of that which sees, which is the citta, the seeing consciousness, can be known because it's there, experiencing an object, from moment to moment, never lost at all, there must be citta arising and falling away, no matter whether one is fast asleep or one is seeing or hearing or whatever. It is that which experiences the object, unknowingly, only that which is taken, which appears, as something, and that is what we say nimitta. Now at moment of seeing it's not just one single seeing, so what appears now is many moments of seeing, not of a (single) citta, not of citta before it or after it. That's why it is the nimitta of seeing, at any door-way not a single reality can be directly experienced by way of vithi citta, processes of experiencing an object. So, since only one cannot be directly experienced, so what is now there must be the nimitta, the succession of that certain particular reality. Even pañcadvārāvajja, the citta before seeing and then sampaticchana, after seeing, cannot be known.

So, seeing is not known, that which is known is nimitta of only seeing because it performs the function of seeing, while the other does not perform the function of seeing, it performs its own function which is in between or after seeing. That's why so many realities are in between processes and there must be bhavangas in between. That's why everything which is now experiencing is so very short, because it appears only in one process and... after that it is bhavanga, but it's so very very rapid that what is known is just seeing hearing smelling tasting touching, but the other cittas are in between, unknown. That's why it is the nimitta of seeing when there is seeing, it is nimitta of hearing when there is hearing and at moment of smelling it is in the nimitta of that citta, the smelling consciousness, that's all. That's why one lives in the world of nimitta, unknown that actually what we think is there is not there anymore, in order to be able to condition moments of realizing the absolute truth, otherwise there cannot be the eradication of the idea of self or thing at all.

So each word of truth should be considered very carefully, no one, what does it mean? No thing, not just only no one, no thing, what does it mean? It's the moment when the world is not covered up with ignorance and attachment anymore. So that it can directly understand what is there as it is, only one reality as nimitta of that object. And when there's no understanding, the nimitta is taken for something to be known as glass or shoes and that is paññatti, it makes [itself] known by its nimitta. When it is the nimitta of that the paññatti takes it for shoe, the nimitta and the paññatti make it known as a rose, see. All are nimitta of the reality, the absolute realities arising and falling away all the time, unknown. That's why the world is covered up with ignorance and attachment, until ignorance is less, no attachment to the next object.

So [that] there can be the moment of beginning to understand the truth of that object, not the past or the future [one], but what is there as nimitta can be studied as not self, until the world is lost because what we take for the world is that which is conditioned to arise and falls away in succession, so rapidly that it appears as nimitta and paññatti makes it known as something all the time like I, the shape of towel or whatever is there by shape and form of the succession of the rapidity of that which arises and falls away in split second. All are nimittas, but the truth is underneath, behind. What appears is that which arises and falls away, cannot be arising again, cannot return, cannot be found. Completely extinguished. But there are conditions for the next one instantly, all the time, even the citta itself, after it has fallen away, conditions the next citta by way of anantara paccaya.

So the citta which doesn't condition the next moment is only parinibbana of the arahant. That's why life has to go on being born and die and born again and die again, different ones, different moments, even in this life. How it can be I or anything? Seeing is seeing, hearing is hearing the reality which experiences has to experience when it arises and that which cannot experience, no one can make it [to] experience anything because its nature it's hard, or soft, smelll or taste, only that.

So many things behind the scene, the picture, the nimitta of what is there as something. So, the word of the truth: no one and no thing, only a reality experiencing an object at a time. Without that which experience there is no world, no thought about anything at all. So thinking is conditioned by seeing hearing smelling tasting marking remembering of what is there as something by shape and form, all in one's life. But when there is right understanding it's so very natural because now hardness is appearing, at moment of touching no understanding, ignorance is there. Instead of ignorance it is moment of understanding the nature of that which experiences. This is the way to let go of the ideas I'm touching or I've touched something. All gone, instantly, all the time. [It's a] blind world when there's no understanding.

[Alberto] And what has arisen has already gone by the time there is thinking about it.

[A. Sujin] Now it's nimitta of seeing, of what is there appearing, as something all the time, but the truth is that: it cannot be anything without shape and form and if there was only one single unit, could it be a towel, a shoe, the soap or whatever is there? It can be broken up into just the very very tiny atom or what is there, particle, arising and falling away. This is the truth, the absolute truth, nobody can change the truth, there must be a reality, and when we talk about a (single) reality it is not two or three just only one, which is real. No one can make that arise or change it into a different thing.

For example, what is seeing? Is the moment of experiencing what is there which has impinged on the eye-base, only that, that is seeing. Can there be someone there? Can there be anything there? The absolute truth is that it's only that which appears, it cannot be taken for the shape and form as something at all because in truth without that which arises and falls away so rapidly there could not be anything at all.

But the truth of what is there is: since whatever is here arises and falls away in split second, so very rapidly that what is left is the succession of that which arises a falls away in succession and when it is what appears to the seeing it's something with shape and form. But the truth is that: how come the shape and form of that? Without seeing just a particle which is there together with many moments to form up the idea of shape and form as something, as paññatti. It makes known as something because of its nimitta and nimitta is nimitta of a reality and further on is the nimitta of a thing to be known. And at moment of knowing, no matter in words or not in words, as something, it's nimitta.

That's why we take whatever is there as something, a leaf, see, a leaf. A rose. A grain of rice. All are that which is seen as nimitta, in truth just very short, very very subtle realities arising and falling away all the time. That's why without the enlightenment of the Buddha the truth is covered up, tightly, hardly, no way to open it up because no thought about the truth. Even it's there, how can there be such understanding of the truth of it? As: without seeing it cannot appear to be the object, as something and when it is just a moment it cannot be anything at all. And this is the world of truth, the absolute truth of what is there in life, in the world. That's why: thinking, considering about the truth: how far it is, from this moment of understanding what is there because actually there is no one and no thing at all, no world at moment when only one reality appears to right understanding of its truth nothing can be there. Otherwise it cannot appear well or clear, to show up as it is, as: what is seen is only that.

And to be clear understanding it has to be through mind-door because mind-door experiences whatever sense-door experienced, instantly. So, it experiences the nature of that particle, which appears as it is: nothing at all, so fast so subtle. It has to follow moments of hearing again, considering again, developing little by little of that which is now appearing, otherwise it's not the truth because it doesn't appear, but we think about it. What about this moment of that which appears which can be known little by little, from considering the truth.