The subtle letting go of the idea of self, no other way at all

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(Excerpt from the Dhamma discussion with Ajahn Sujin Boriharnwanaket in Bangkok / on Zoom - Sat Feb 4th 2023)

0:00 - The chief, the master of the world because without that reality nothing can appear at all.
[Nina V. G.] I'm so grateful to Ajahn for all the talks in these weeks and it became more apparent how much ignorance we still have so I'd love to hear more about citta as the chief and the difference between citta and cetasikas.

[A. Sujin] There is a reality, the chief, the master of the world because without that reality nothing can appear at all. So it's the reality which arises to just experience what is there as it is, clearly, so clear, whether it's pale or hard or soft or whatever, beyond words. For example at moment of tasting, the reality which tastes the taste is there, no words, but the taste appears to that very reality, when it's tasted only. Only, not to others at all. That's why who knows that at that moment no idea about chili or food or whatever, but just taste and being truthful to the absolute truth: just taste, what does this mean? Nothing is there at all.

There is only that which experiences taste, otherwise taste cannot appear, but the taste is not that which experiences anything, but there must be a reality, the chief of experiencing the taste so clearly: how strong it is, whether it's very very hot, spicy, or whether it is very sweet or just very little sweet. That's why that is the reality which the other realities which experience cannot perform such function at all. It just arises now to experience what is there to be seen by that which arises to see.

2:26 - Citta, the reality which experiences the object clearly
The word or the sound is heard because there is a reality which experiences it from moment of birth, on and on, until death and then on and on, further on and on, by conditions. It's there now, no thought about it. That's why the Buddha pointed out what is there as citta: the reality which experiences the object clearly.

It cannot like, it cannot hate, it cannot remember, it just arises to experience the object. So it's not known in a day, no thought about it, but thinking about attachment or how nice the object is and so on, all day, forgetting about that which experiences each moment, otherwise there [would] be nothing appearing at all, and it's now and here. It depends whether it's time to understand it or just not time to understand it yet. It can be known but now it does not appear as the object of understanding.

3:45 - There is nothing at all, only citta itself which experiences
So, think about the truth of it when that appears as the object, to understanding: there is nothing at all, only that which experiences an object, and its object is not known because it's not appearing, only [citta] itself which experiences is there: no one and no thing.

Beginning to have firm confidence of the truth that actually that which arises and experiences [an] object is there, no one at all. And having more understanding of the truth will condition moments of awareness with understanding closer to the truth, until the truth is revealed: nothing, only that which arises and experiences.

4:39 - The world does not appear as it is because mind-door processes don't show up yet
So, there can be the beginning of understanding and that is the moment of experiencing an object through mind-door. So, there can be the beginning of understanding the distinction between moment of experiencing the object through sense-door and through mind-door. Because now there must be mind-door after seeing hearing smelling tasting touching... mind-door process does not appear, that's why the world does not appear as it is. Is it true? Because no understanding of the truth of each reality because it doesn't show up yet. No confidence enough to condition even direct awareness with right understanding which is firm enough to begin to understand: that is a reality, it shows up. But it depends on understanding how much understanding of that which appears is that very moment, that's all. That's all.

5:43 - The subtle letting go of the idea of self, no other way at all
Be truthful, pañña is so truthful, it does not deceive, how much understanding or ignorance or doubt is there, to be known as just a reality, never to arise again. This is the subtle letting go of the idea of self, no other way at all, that's why it's so very subtle, who knows?

6:13 - The anattaness of that which just pops up to be just that
Just a moment of understanding develops a little more, gradually, until it's time: anattaness is there just like now: whatever appears now is so anatta. Next moment is not known, but it's there as present moment when this moment is gone, no expectation what will be the next one at all. So, when reality appears as it is: much more clearer than that, the anattaness of that which just pops up to be just that, by conditions. That's why no doubt about conditions, whatever arise has to arise because of conditions.

6:56 - What is right, what is wrong and what is the trap of lobha
Without understanding of the truth some would say: I'm experiencing the arising and falling away of seeing or hearing or sound, now, but how come? No understanding of the truth of it, so it's the I, who takes it for "I'm experiencing that". That's why we have to study the Teachings of the Buddha so very carefully to understand what is right and what is wrong and what is the trap of lobha.

[Harji] Pañña can see but other moment cannot know because there's no pañña.

7:48 - Levels of understanding: theoretical knowledge, intellectual understanding, and direct understanding
[A. Sujin] Because right understanding is not strong enough, that's why there are many levels of understanding: theoretical knowledge, intellectual understanding, and then direct understanding until realizing the truth when it's there, appearing to pañña only.

[Nina] Thank you very much, very, very good.