What is not there that conditions dukkha

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(Excerpt from the Dhamma discussion with Ajahn Sujin in Binh Chau (VN) 03/03/2024 pm.)

[Q]This afternoon Ajahn explained about the second meaning of dukkha...
[A. Sujin] Is life dukkha? [Yes.] Okay, now? What kind of dukkha?
[Q] At least the third one.
[A. Sujin] Right. But it's not directly experienced yet, so we just follow the word. Only all sankhara anicca, fallen away, dukkha, at all, but it's now.
[Q] Because it arises and falls away?
[A. Sujin] But it's so subtle. That has to be directly experienced as the first noble truth. Otherwise, how can there be letting go of the clinging to whatever is there in life, pleasant objects all around, see, belonging to me. But in truth, nothing is permanent. At that very moment, it's the very, very great pañña, high pañña, keen pañña, being able to penetrate the arising and falling way of whatever is now appearing.
That's why it is the noble truth. Nobody can change it, but as long as it's not directly experienced, there will never be the letting go of the clinging to whatever that everyone has heard about, the five khandhas. That's why it's not just the word, life is dukkha, see? It's so true, but when one says that life is dukkha, now or not yet? Since it's true, it can be understood or realized, but not now with ignorance. What is there that conditions dukkha?
[Q] Clinging and ignorance.
[A. Sujin] All unpleasant objects, right?
And what is not there, which conditions dukkha? The dear one and the dear things. And what is there, no matter is there or not, is dukkha, sankhara dukkha, all sankhara dhammas are dukkha. Not lasting at all, just very short. Nobody can stop the way it is. Nobody can change the way it is. Nobody at all to do anything. It's the way it is, non-stop, on and on and on. Isn't it dukkha? Or better to keep on like that, on and on and on, endlessly?
[Q] When you say it conditions dukkha...
[A. Sujin] The reality which arises is dukkha and when it's gone is dukkha.
[Q] Why you say condition dukkha?
[A. Sujin] Nothing arises at all. Is there dukkha? [No.] So it arises and falls away. So what arises and falls way, is it not dukkha? It's dukkha. Okay. Whatever arises is dukkha, because it has to fall away.
[Q] In my daily life, there are many dosa-citta arising...
[A. Sujin] Would anyone like to have less dosa? See, it seems like no one would like to have less dosa. Just not me, I don't like to have less dosa. Only caring... Okay. If there's no understanding of conditions for dosa to arise, it cannot be less. So what condition dosa to arise? See, just want to have less dosa, but not knowing how come to be dosa right then. Can anyone think about it? What condition dosa? Lobha conditions dosa.
So in order to have less dosa, what about less attachment? As long as there is still attachment so much, there must be conditions for dosa. But when there's less attachment, less dosa... So in order to have less dosa, what about less attachment to everything? Whatever is experienced through the eyes, ears, nose, tongue, and body sense. That's the only way.
And the question has to continue: and what can condition lobha to be less? See, otherwise it's just dreaming about the I liking this and that. No understanding of the way to have less when one would like to have less dosa, less lobha. Okay? Everyone, less attachment to the sense doors.
[Q] Is this the meaning of the Second Noble Truth?
[A. Sujin] Can lobha be less and less at will? Impossible. So there must be conditions for lobha to arise, to be truthful to the Truth. Does one really want to have less dosa? The only way is having less lobha. And no one can have less lobha without what? Less ignorance. That's why ignorance and attachment is the Second Noble Truth.
[Q] Can you elaborate about the Second Noble Truth?
[A. Sujin] If you get what you dislike, dosa or lobha? [Dosa.] Dosa. If you don't like it to be the other way, can it be dosa at the moment when you get that? So, lobha is condition for dosa. So, from now on, have less lobha, in order to have less dosa, but no conditions. It has to be one's own understanding about what has been accumulated. Do you like red color? Or white? Not just now, many moments before. Experiencing it with attachment a little, a little, until it becomes so strong. Even the paint has to be of the color you like. All are dhammas.