When understanding is there, enrooted

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[Nina] About the perfections because it's always stressed that a good quality is only a perfection if there is no idea of self who is doing it.

[A. Sujin] If there is no understanding at all can the understanding be there at moment of dana or [at] any moment? Even when one has the understanding, right understanding of the truth, it doesn't mean that right understanding arises all the time, at moment of dana or sila and so on. That's why without the kusala citta, even at that moment no understanding, but underlined there is understanding of the truth, but no conditions [for it] to arise at that very moment, depending on the moment, whether dana can be kusala with understanding or only kusala without any understanding, but there is the enrooted understanding of: no-one and: it's-a-reality. So it depends on conditions for each moment [for understanding] to arise with any dana or any kusala. That's why even it does not arise with right understanding, but it's there, by conditions. And when there is more understanding there are more moments with right understanding.

Can there be right understanding all the time? By conditions. So at moment of dana it's just like other moments, but it's dana, kusala moment. So it depends on whether at that moment there are conditions for right understanding to arise to understand that moment or not. Otherwise it's not parami because it takes quite a long time for kusala to clear away akusala, stage by stage. To be truthful, there can be moments of kusala with understanding or without understanding, but it doesn't mean that the person who has right understanding won't have right understanding anymore, but no conditions for its arising with dana at that moment, depending on conditions.

Even right now we understand what satipatthana is, but it depends on whether there are conditions for right understanding of whatever is there now to arise or not. Even there is the understanding of satipatthana, but that doesn't mean that now [while] we're talking there is satipatthana in between or not, only by conditions. And pañña understands that, not just at moments of talking about Dhamma, any moment, dana or sila or even when the akusala is so strong, but right understanding is strong enough to understand it, by conditions. Until there is less and less ignorance about the reality right then.

[Nina] The perfections are important but they don't arise so often.

[A. Sujin] It's moment of kusala anyway, otherwise it's moment of akusala instead, if it's not moment of kusala. So perfections depend on right understanding, otherwise dana can't be parami or perfection, without understanding at all.

And by pakatupanissaya paccaya, what conditions the kusala without pañña? Even there is the understanding of the truth, but it doesn't mean that there must be pañña arising all the time, all depends on paccayas. And whether there is pañña with it or not, it is by conditions, pakatupanissaya paccaya. And understanding this, when there's no pañña with it, it's because of understanding is there, enrooted, but it's not time for conditions to condition its arising at that very moment because it all depends on conditions. And pañña understands that, not: anyone-can-do or: [anyone-]can-have-anything-at-will.

So now, any moment, is parami or not? Because there is understanding that even [if] pañña does not arise with this moment, it's there. Otherwise there could not be paramis, the dana, the moment of kusala.

[Nina] Ajahn, I, I am giving or I am doing this, the idea of self coming in.

[A. Sujin] What about the bodhisatta when he was born [as] monkey... [How] could that monkey be bodhisatta? Because of the enrooted right understanding, from moment to moment, long time ago, and this moment, talking about the right understanding and when there is no pañña arising with kusala, but what about the understanding which has been enrooted, little by little.

[Nina] Which has been accumulated...

[A. Sujin] Because even at moment of giving away things, it's giving away attachment and ignorance too because that moment is wholesome. And how can there be wholesome moments all day? Impossible. But the understanding that has developed can make [akusala moments] less, right? Not more but less.

I need to have more accumulation of wholesome deeds, because at moments of wholesome deeds, kusala: no ignorance, no attachment and no other unwholesome realities, [but] less, right? [From] moment to moment.