Clear comprehension of the benefits of understanding Dhamma
Excerpt from the EN-VN Dhamma discussion with Ajahn Sujin on Zoom on Sun 23rd Nov 2025. Part 1 of 2.
Citta experiences the object so clearly that other realities follow it
[Tam B.] The Sister's question concerns the four kinds of sampajañña, clear comprehension.
[A. Sujin] Each word should be considered and reconsidered, until it becomes clearer and clearer. So, what is clear comprehension? It's not just the word, it's not just the text, but clear comprehension of what? And what is the characteristic of clear comprehension? Is there clear comprehension of what appears right now, or not yet? And so, what should be there at moment of comprehending clearly that which is now appearing?
So, what is clear comprehension? It is right understanding, isn't it? And there are many levels of right understanding. For instance - citta is the chief in experiencing the object - can that realization not bring a little clearer understanding, gradually, until it is perfectly clear? Whether it's known or not yet. We may understand what is meant by clear comprehension; but is there now clear understanding of just the reality which is the chief of experiencing - right now? It is there, it experiences the object - no one there at all.
So, seeing experiences its object, is there clear comprehension of seeing as - it's just a reality, it has no shape, no form, it is not white nor green, it has no smell nor taste. Imagine how it is, that which just arises and experiences the object, as the chief. What does it mean? There must be other realities (cetasikas) which arise together, experience the object together, but not as the chief. Through gradual understanding, there can be the realization that the citta - the chief of experiencing - is the reality which experiences the object so clearly.
Citta, the leader of the world
No matter it is dark or beginnng to light up gradually, the reality that experiences can know the difference clearly, from what is so dark until it's so bright. Thus the reality which is the chief of experiencing the object is the leader of the world; there could be no world at all if there were no reality that experience its object so clearly. Just experiencing the object clearly, that is its function. But since it is there, experiencing the object so clearly, other realities follow it, by way of such thinking, of such knowledge, and such way of living and so on - even war or peace; they are driven by that which experiences the object clearly.
This is clear comprehension, to understand what is there in the world. Without that which arises and experiences the object so clearly, there would be nothing at all - no world. The world follows because of citta, that which experience the object so clearly, that which leads to it. It's the leader in any incident, in any situation, every moment of war or peace.
This is the clear comprehension that the reality which is there - no shape, form, smell, or taste - is not known yet as it truly is. Learn to understand the world - this is the beginning of gradually letting go of ignorance, not just by thinking of how many kinds of citta are there and so on. That's why understanding the clear comprehension of just a reality is so important.
The only way to gradually let go of clinging to what appears as something
Once we understand what performs - or what is - clear comprehension, we can talk about the way it is achieved; we can talk about the four clear comprehensions, one by one. This is the only way to gradually let go of the clinging to what appears as something from life to life, no understanding of what is what, because it's not clear comprehension of the truth.
Is there any question about clear comprehension, so that we can go on, one by one, with its four aspects. Is there clear comprehension of citta now? We keep talking about this just in order to have clear comprehension of other things, one by one, little by little, what is meant by clear comprehension. Can it develop clearer and clearer, stage by stage, until it becomes the clearest moment, that of realizing the truth. We're talking about right understanding, clear comprehension. There must be the object of the moment of clear comprehension too, right? So now, clear comprehension is pañña. So, is saying "citta is a reality which experiences the object clearly" enough? Is that already clear comprehension of citta? Understanding the clear comprehension is not just hearing, listening, understanding the term, the word, but understanding the reality which is there, which is very deep, very subtle to understand, to approach, to realize its truth.
Sampajañña, clear comprehension of what is there in life at any moment
That's why clear comprehension has to begin with what we are talking about, to develop or to have clear comprehension of what is there in life at any moment, is that true? Otherwise, how did the term clear comprehension come about, what does it mean? So, it's the development of right understanding, clearer and clearer, of the object that is there, as it is. It is there now, what about its comprehension, its clear comprehension? It's different from just - what is there is real, it's a reality; is that clear comprehension? It means that right understanding is not enough at all when it's just learning about the word and the term and the story of it, but beginning to understand the nature of it - clear comprehension of the truth of each reality which is there, little by little. No doubt about clear comprehension now, or is there still doubt?
Sampajañña, clear comprehension of the reality, not of the story
[Tam B.] Achaan, when we talk about clear comprehension, it seems that it refers to... stories.
[A. Sujin] Can there be only stories, without realities at all? [There must be realities.]
That's why - clear comprehension of the reality, not of the story. Beginning to understand how deep, how subtle Dhamma is - the words about the truth, it's there all the time, unknown, until it is known or heard about, until it is clear comprehension of the object appearing at any time. So now, is there clear understanding of seeing? Is there clear understanding of that which is seen? Are they yet gocara (of sampajañña, object of clear comprehension)? Learn a little more, to have clear comprehension of - dhamma, not anyone at all. The more understanding is developed, the deeper, the more there can be letting go of the idea of self or something which has been accumulated for... how long? Uncountable moments of not hearing, not considering the truth and then the moment of hearing, considering, little by little, from time to time, from life to life, before becoming eon and eon of firmer understanding, clear comprehension of what is there right now. So now, no doubt about what is meant by clear comprehension... not of other things, but of that which is now appearing, to understand the four sampajañña. [Not yet the clear comprehension of seeing.]
What kind of sampajañña is there now? See, not clear comprehension of gocara yet, isn't it? [None of the four kinds, because not yet the level of clear comprehension, Ajahn.]
But beginning to understand what the four are, otherwise, how can they ever be achieved? And these are the new habits of careful considering, to become one's own understanding, not just following the word, remembering the word, reciting the word.
[Can you please explain further about clear comprehension, please?] What is clear comprehension? Right understanding of the object which is there, clearer and clearer, otherwise how can it become clear if there's no thought, no careful considering of what is there at all? So, understand what is meant by clear comprehension, at moment of seeing, whether it's clear comprehension or not; so, what is meant by clear comprehension? It understands the truth, it's not just thinking about the truth or remembering the word of truth. So now, no doubt about what is meant by clear comprehension; so, we can talk about the four, one by one.
Even just hearing the word anatta, it is such a precious moment
So, what is the first sampajañña? [The first mentioned is satthaka.]
Satthaka sampajañña: while listening to the truth, is there any understanding that it's so worthwhile, so very precious in life, to have such clear understanding of what is there as it is? It is not just saying "dhamma" but: what is dhamma at that very moment? and "no one there at all at that very moment", or "not anything at all, it's just anatta", even when just hearing the word "anatta", it is such a precious moment, understanding the truth of this word. No matter when, long time ago or at this moment, or in the future, it is so true. That's why the truth is very precious to understand, that it cannot be changed at all, sacca - so true, parami - firm confidence to condition a little more clear comprehension of the truth of what is there right now, as not anyone, not anything at all.
Little by little, to know the change from no understanding at all, conditioning such wrong deeds and wrong speech in a day - almost all the time in a day, to be moment of understanding, beginning to understand, from what is there as it is, little by little, it is there - so real, it is conditioned to arise, it has arisen and gone instantly. This is retained, remembered, enrooted, to be firmer and firmer, understanding the truth, no matter what we hear after this topic, it has been said, so true, just about the truth of what is there as it is.
No matter what we talk about, citta - the reality which is the chief in experiencing - experiences so clearly; so it is the leader of the world, one moment of experiencing following the other, on and on, to be this or that, war or peace, akusala or kusala, and so on. Isn't this clear comprehension? Little by little, not to forget that it's quite far away, the understanding of the truth because - even if it's so close, ignorance covers it up, each moment, to take it so far, not to be known, even if it's so close.
Satthaka sampajañña, clear comprehension of the benefits of understanding Dhamma
Learning to understand little by little, as parami; without parami, how can there be moments of realizing the truth? Because ignorance is there, conditioning such akusala moment, so much that no one can possibly know how much, until hearing again, reading again, considering again each moment about what is there right now, little by little. Isn't that satthaka sampajañña, what is useful in life?
Is there any doubt about the first sampajañña, satthaka sampajañña? [So, it's the understanding clearly about the purpose or the value of understanding the realities at this moment. Is that correct?] What about: the clear comprehension of the benefits of understanding the Truth, Dhamma. Nothing is more precious, is there anything better than understanding the truth of what is there right now? Clearly, a little more, until it's clear comprehension of the truth of it.
All are dhammas, abhidhammas - beyond what anyone can think about by oneself
[Jonothan:] The purpose is growth according to the Dhamma.
[A. Sujin:] So the purpose is understanding clearly, isn't it? Clear comprehension of the benefits of understanding, what else could be better, more beneficial? If someone takes something to be more beneficial than understanding what is there as it is, can that be clear comprehension of what is there right now as it is? So, the way it is translated depends on the way of words, grammar, or so on, but the truth is there. I'll ask Khun Khampan about the translation of satthaka sampajañña, whether it's purpose, because what is the nature, the reality of purpose? See, it has to be a cetasika, what cetasika is it? That's why there must be the Vinaya, Sutta, Abhidhamma; all are dhammas, abhidhammas - beyond what anyone can think about by oneself. There are many words for different languages and so on, but what is the truth, the nature, the reality? [It's clear comprehension, understanding what is the purpose, etc.]
What realities are there? [The understanding, Ajahn.]
And other kusala cetasikas arising together, there can only be citta, cetasikas and rupa in truth. So, what is the nature of purpose, what is the reality? [It's an idea.]
An idea is object of thinking. So, what is the reality of what we call purpose? No-one there at all, it has to be a cetasika. [Purpose is a sort of abstract term.]
Isn't it real? Is there any purpose now? Isn't it cetana?
Right and wrong purpose, all are cetana cetasika
[Sarah:] So it's all about cetana and viriya with pañña.
[A. Sujin:] Always a lump of realities, that's why the Buddha pointed which one, what is what, not just one reality, but there are many realities arising together, that can be classified according to their nature, as whether it is phassa or vedana or cetana or ekaggatta. And in daily life, what do we say, which means purpose? "I'll do", right? All are purpose, cetana. [It comes closer and closer to the understanding of reality now.]
Or maybe sometimes not, when it's wrong purpose; and it's different from the purpose to go to see the movies, see? That's why clear comprehension is very important too, about gocara, see; and can it be gocara? Until it is gocara
sampajañña. [Anytime. Coming to the discussion instead of going to the movie; what is suitable: listening and considering more.]
Sappaya sampajañña, see, all depends on sampajañña. So now, are we talking about sappaya, or satthaka, or gocara, or asammoha? See. All depends on understanding the truth, not just the word.
Mp3 audio file: https://drive.google.com/file/d/1qFsrFJegefSwG0yjNA2ELldpeMgKFUu9
#Dhammahome source video: https://www.youtube.com/watch?v=zYmLCgvcJQc