Sanditthiko, as it is, not as one expects it to be

-



[A. Sujin] So now, are we talking about svakhato? Without the Teachings of the Buddha could anyone understand what is there now? So, the Teachings of the Buddha are svakhato. From his enlightenment, he taught about the absolute of what is there, from moment to moment, by different means, conditions and function and so on, all are svakhato. The Teachings of the Enlightened One about understanding the truth of what is there, no matter when.

The Buddha taught about this moment, what is there, svakhato, this is the Buddha's Teachings about the truth that can be known, more or less, depending on conditions, but without the Teachings of the truth as the Buddha taught who could understand the truth of what is there now? Impossible. So svakhato means the Teachings of the Enlightened One, to understand the truth of what he has enlightened, to share with the others, for the others to understand the truth too, not just for himself alone.

So, about the Dhamma, is it svakhato? The Teachings of the Buddha [about] lobha, is that svakhato, what the Buddha taught about? So it means the Teachings of the truth from the Buddha, from his enlightenment, svakhato.

If someone would say [that] there is a creator or [that] you can do, you can have [it] at will, would that be the Teachings of the Buddha? So the Teachings to understand the truth, the absolute, must be the Teachings of the Enlightened One, the Buddha himself only, svakhato, these are his Teachings, about the truth. And this is the meaning of svākkhāto bhagavatā dhammo, what he taught, his Teachings: svākkhāto bhagavatā dhammo, not the other's at all.

And what is next, following svākkhāto bhagavatā dhammo?

[Vincent] Sanditthiko is the next one.

[A. Sujin] Can it be known as it is? Sanditthiko, right understanding of the truth. Without his words there can only be wrong ideas, wrong understanding, no matter from whom, the philosopher or any other teachers, but it does not condition the understanding of what is there as it is, as it is, not as one expects it to be, or thinks about, but it's the truth of it. From his enlightenment he taught about the truth of what is there as it is: svākkhāto bhagavatā dhammo. Sanditthiko: that can be understood, can be directly experienced too.

And the next.... akaliko... not just at this very moment only: akala, no one knows when it will be, to be directly experienced, at any time, but with understanding, or by understanding and the other paramis too. Can it be now? Akaliko, not at a fixed time, but by conditions, any time when it has ripened enough, when it's ready to arise to understand different stages of the truth of what is there, it's sanditthiko, akaliko, no expectation [for it] to be tomorrow or this evening. And the people in the Buddha's time realized the truth at any time, washing their feet or talking... at anytime, akaliko.

And what's next... Ehipassiko... Yes, by oneself. Who knew whether that moment was going to be the moment of enlightenment for this person or that person or anyone in the Buddha's time? Unexpectedly, from the very beginning. The first savaka (hearer)... no expectation before[hand]... why not another? When conditions are ready, at such moment who knows? By conditions, ehipassiko, by oneself, realized by oneself.

Opaneyyko, just come [closer], not close [enough] to this moment, opaneyyko... What about now, it arises and falls away, but so far from here, just thinking about other things. So, opaneyyko means coming closer and closer, closer to the truth of this very moment because it's only that which is akaliko, ehipassiko, opaneyyko, sanditthiko.

So, all these words are not just to chant or to recite, but this moment of understanding when there is the hearing listening to: sanditthiko... what is it? Opaneyyko, what is it? So, it's just so natural, it conforms with the other words, in 45 years of the Buddha['s Teachings] because each word represents reality, absolute reality, ariya sacca.