sutamayā paññā from a Dhamma talk

 https://www.youtube.com/watch?v=BIjMMk8uXnQ&t=724s

Are we now living in the all very very subtle reality unknown as it is? 

Because at moment of seeing, eating or whatever, no understanding what is that at all. While that is a subtle reality, each moment arising and falling away. So sutamayā paññā is listening to the truth of what is there right now. Suta: listen to the truth of what is there right now. 

Right now all appears as people and things, but in truth very subtle moments of what is there, arising and falling away in split seconds, so very rapidly. That's why we learn to understand from moment of hearing: is that true ?what is there now: I and mine around?…. 

Whatever is there right now, not understanding that it's so subtle. The truth of it is so very subtle. That's why begin to understand to listen carefully, study carefully how far from understanding the subtle truth. Because it's so subtle. Just arise and falls away and then gone so rapidly. How subtle it is! Each one is different even in a moment. 

That's why learn to understand the truth, to be truthful to the truth. Sacca pāramī has to begin to know the truth of what is there, which each moment is so subtle because it does not appear as it is. Just there from nothing to be something and then nothing again, unknown. Because the next moment from nothing is something and then nothing again. All day, all life. No matter this moment or any moment. Just understand that it is true, be truthful to the truth. 

Otherwise how can there be the understanding of the truth of this moment, which is so very subtle. How many moments now? Open one’s eyes. Is there everything as something? How fast is it! Is there any moment of understanding each subtle moments of split seconds moment, right now? 

Seeing is only a moment but what appears appears as something: The mark and sign of something known as what is what. But in truth, so very subtle moment arising and falling away all the time and this is cintāmayā paññā. And when there is the understanding of how far from understanding the truth of that which is so subtle. But it can be understood. It can be realized because it's so true right now. But with understanding of what is there, from moment to moment, one reality to another reality. 

Is it true? Is it confidence of the truth or it's not true? No one at all. Before seeing there's no seeing, and then seeing and then no seeing again. And seeing so subtle too. Even it’s there all day. Just living in the world of very subtle reality unknown but it appears as someone and something all day, from birth to die. That's why this is sutamayā paññā, cintāmayā paññā. And understand the truth conditions more attention to the truth of it, little by little, and understand that no one can make anything arise at all. Even it’s there so true from hearing, considering but that is not enough. Because it can be realized. Otherwise why do we study it? Why do we listen to it? Just to understand the truth gradually, until it appears as it is: no one and nothing and no world at all. The truth is that: just that which arises is a world and gone.

The breaking world, from moment to moment. Is that true? Can there be two moments in a moment? Both seeing and hearing, can it arise in a moment? Impossible. So break it up to the very very short moment of what is there now. That is so subtle! Because nothing can break it up, but only right understanding. Begin to be truthful to the truth. What conditions birth? different births. And what conditions death? short or long. By conditions! All by conditions. Nothing permanent at all. Nothing can stay long at all. Just so very short arising and falling away unknown. 

So wrong understanding, taking that which is not at all because it has fallen away to be something remembered. People and things all day and so on. Is that true? That's why what is true? Should it be known? Or just live in the subtlety of the arising and falling away realities, taking it blindly that is something permanent, like I or someone. That’s why what is real now can be known, until it can be the object of right understanding with direct awareness. Not enough at all because just the beginning of awareness of what is there now is not the moment of understanding clearly. Because other realities also appear there too, like now. 

It's not just seeing, there’s hearing and thinking as well. Is that true? Just learn to understand the truth. That's all. And even that the truth is that, it's just a conditioned reality to think about it. That's why learn to understand each moment naturally right now that is there, can be known, that no body, no arms, no legs, no window … How can it be anything when it is experienced through five doorways and then thinking about it as something after that. From moment to moment, from life to life, what is the truth? 

So learn to understand the subtlety of just one reality right now and understanding that it's beyond expectation. Nothing at all, only one reality appearing and that is the ultimate truth of this very moment. To be considered. Cintāmayā paññā. And not just one moment, many moments to have firm confidence of the truth: sacca pāramī, adhiṭṭhāna pāramī, nekkhamma pāramī letting go taking that which is not there to be something as before. 

Gradually, little by little, until there are conditions to be aware with understanding of just one reality. By conditions. Beginning to understand the characteristic of that which has been heard about it before. Hardness is there all the time but when there's no experiencing of hardness can it appear to be there again? Impossible. 

So life goes on by conditions. All by conditions. Even right now. No one that is thinking about what is now spoken out. Each moment is a very subtle. That's the way to develop right understanding of the fourth Ariya Saccā: the way, or the path leading to realize the truth. Because the truth is the first Ariya Saccā: Dukkha - what is there arising falling away instantly. All Dhamma, all sankhāra dhamma is that which is not permanent. It's conditioned from nothing appears before to appear. For example no seeing before seeing and then seeing then gone. All day, all life, each life. 

Should it be known? Or just it’s that its way. That's why there are so many different realities in a day appearing but no attentions, no understanding of what is there. If there's no hearing considering at all about what is there. 

For example hardness. If there's no hearing considering about “it's real because it's there appearing”, but just at the moment when there is the reality which experiences it. Otherwise how can it be known that it's just hardness and thinking is not hardness. So in truth, whatever in life is the reality which arises by conditions to arise and experience an object and then gone, nothing more. 

For example seeing right now, it is not moment before seeing and it's not the moment after seeing. All gone. This is Pariyatti. And when there's firmer and firmer confidence, it conditions moment of just be aware of a reality, depending on how much understanding of that which is aware of. Like now. There can be a moment of understanding that hardness is there, just it’s there, is real, it’s just a reality. It cannot be spoon or fork or anything at all. Just a reality. 

That's why Buddha taught about the six worlds: seeing, hearing, smelling, tasting,  touching and thinking to be known because life is not permanent at all. And when we think about the impermanency of life, life is there now at the moment of seeing, not permanent at all. Not to do anything at all because no one can do anything at all. But what is there can be thought about carefully. It just the truth is seen that's all. see. How long will it be? Just that’s all. Only that which seen, in truth no shape no form. It's just one dot, small dot of that which is seen, which impinged on the eye base. All gone, the eye base, the seeing and that which is seen. But more than that what condition is there for moment of seeing: there is another reality which experiences the object together as condition for seeing to arise, unknown. 

All are unknown about the truth, because the truth is so very subtle. But the enlightenment of the Buddha conditioned what he spoke, just elaborate the truth of what is there now, to be known, to be thought about, to be developed on and on unexpectedly. Otherwise it is the subtle attachment to the I because of ignorance. That's why before there can be the understanding of anything as it is, there must be understanding of the subtlety of what is there now, so subtle that is not known yet. No expectation how long it will be known, but the moment of beginning not just ignore the nature of that. Because hearing, considering begin to attend to the moment of whatever is there as that which arises and experiences the object. Otherwise there's no living, there's no life, there's no world at all. 

And this is the way to have it very very firm developed. Otherwise, even there’s seeing, never be known at all because no attention about that which just arise to experience that which is seen. So very very short one moment and now how many moments? Seeing everything around? And the truth is that there’s another (reality). At the moment of one reality arises just experience one object and one object is not as we think: the chair, the curtain and so on…, not at all. Only that which can be seen and is seen and then gone. The object which is seen gone and the seeing gone, each is very short. 

Everything just arises and falls away in split seconds and the understanding of the truth begin to develop. That is pariyatti. Never enough to understand what is there in a moment. For example feeling is there too, but when feeling does not appear as at the moment of laughing or crying, how can it be known? So there is not just one reality at a time. There are more, but depending on what is there as experienced or not. For example, at moment of seeing, there is feeling too to experience that object by way of feeling towards that object. It’s not known. At moment of feeling pain, pain is there, pain is there and what about the reality which experiences the object of pain? See! So many things to be learned, to understand the truth, the ultimate truth of what is there as it's not there anymore. It's gone instantly. 

The world is breaking all the time. Because seeing gone, hearing gone, sound gone… everything gone. What about yesterday? It's so real yesterday. But today! Not as real as right now. Is this life? Is this the teaching about the ultimate truth that can be developed to understand the nature of what is there as we have heard and consider and have right understanding of the truth about how it is, but not anyone. Is it the object of understanding clearly yet? But it's there and it can be directly experienced clearer and clearer and clearer, by conditions only. This is the subtlety of the path leading to realize the truth. Only this is not enough to realize the truth. Because even there is seeing right now, what is seen is known, but the seeing is not known. It's not attended. It's not the moment of beginning to understand the nature of it: no shape, no form at all, just arise to experience what is there which appears as sound or sight or smell or taste all day. 

So it takes quite a long time, so very much patient to know, from never understanding what is there before hearing the teaching, (then) begin to heard about the truth of it. And understand that: just live with understanding is much better than live with ignorance, clinging and whatever is there as before as so very permanent from birth and not permanent at death. But in truth each moment is not permanent. 

Is there enough confidence to understand right now what it is? Or it develops unknowingly? What is there is always unknowingly, appearing and gone. But from moment to moment the development of understanding develops at that very moment of understanding. So understanding right now is the path, sammā diṭṭhi, little by little, to understand what is there until it's directly experienced, clearer and clearer and clearer until it begin to be Vipassanā: clear comprehension of the truth of what is there right now, stage by stage. Like hearing about what is there from one reality to another reality, or realities in life can be known, can be thought about, can be attended, little by little. 

But to be truthful to the truth. Is there any moment from morning up to now: attend to the characteristic of the truth of what is there? For example: visible object, not anything. And seeing: no shape no form at all, just arise and experience that and then gone. Feeling is there, memory is there. Other realities arises together, condition each other to arise and fall away together. What are they? At moment one reality appears, it's not the other reality. When feeling appears, no thought about the reality which experiences the object of feeling. 

So much to learn, but by conditions. That is the only way to let go ignorance and attachment, by conditions. It arises so naturally because it's conditioned by the accumulation of what is there at that moment to appear, eons and eons and eons ago and even right now. It conditions little by little, who knows? To understand when understanding of that object is more clear, little by little. Khanti pāramī, otherwise how can what reality now which falling away can be realized? It has to be unexpectedly, no one at all. And what is there is known by its nature. Sati it's not citta, it's not feeling and what is it? At what time it has to be known before there can be the understanding of the nature of it when it’s there appearing. So we can talk about what Buddha have taught to understand what is there just in a moment, and gone. 

Should it be ended? All those which arise and fall away, never to arise again. Ignorance, attachment and all kinds of akusala, until all kinds of kusala and kiriya or whatever is there never to arise again. Not at will, not by desire, not by attachment but by understanding so great so strong realizing the truth. Otherwise it's there, because it has been accumulated from eons and eons ago up to now and on and on and on. How much patience to understand what kis there now. Among the form of ignorance attachment and kilesa. I'm seeing it. I'm hearing it. In truth, seeing cannot be I or anyone. It's just a conditioned reality arising to see now and then gone. Anytime can be thought about, not forget it. At moment of firm confidence of the truth pariyatti. 

Is this the teachings of the Buddha? Pāramī. 

Would you like to have delicious food? It's tammata: by conditions. It doesn't matter because it has arisen. The more precious moment is a moment of understanding it. No matter it is what at all. Wholesome or unwholesome, they are there by conditions. So what about understanding the truth or the nature of what is there. Very delicious - even (at) that moment what are there?

Each moment in life can be known, but not by not hearing considering at all. It needs right considering to understand even seeing right now. Even it's not permanent it's not known. But it can be understood that at moment of hearing is not moment of seeing. The beginning to have firm confidence of this moment. To be known gradually later, so much long long time by conditions. Thinking about the accumulation in eons and eons ago of ignorance and attachment. 

So what's the way to let go? Not the I. Because actually what is the I? Wrong understanding. What is there doesn't fall away, so it's permanent. But in truth it's not! So just living around very very subtle realities from moment to moment. But it's true, so it can be realized, but not with no understanding, little by little. And understanding is the only reality which let go ignorance and other unwholesome realities. Patient, be patient: viriya pāramī, khanti pāramī. Otherwise how can that be more understanding of the truth even intellectually. 

And understanding that what is there now is so subtle. At moment it is right understanding, it letting go very very subtly, unknown how much. Until is there’s moment of not forget about what is there as just a moment. Even that is not enough. It needs so much understanding, very very much understanding. Even just to condition moment of thinking about the proof of that which is there. Even thinking has to be conditioned. Otherwise the other thought condition the other thinking about other things, all day in life. Understanding this letting go attachment or desire or the will to try to experience it. Impossible. It has to be the letting go any kind of wanting, wishing to realize what is there. Because it's impossible to let go wrong understanding and ignorance when there is ignorance. So ignorance cannot letting go ignorance.