Saturday dsicussion XV, 1.


Dear friends,

There are ten instances of talk, done by the good friend in Dhamma, dasa (ten) kathavatthuni (footnote 12 in Visuddhimagga I, 49) :On wanting little, contentment, seclusion, aloofness from contact, strenuousness, virtue, concentration, understanding, deliverance, knowledge and vision of deliverance (M i, 145, and III, 113).

The discussion was mainly on contentement and here it became clear that it pertains to the citta with understanding at this moment.

Then follows the transcription by Alberto:…

Nina: I have a question about satipaììhåna and thinking about realities. You often reminded us that the difference should be known between the moment there is sati and the moment there is not.

Acharn: What is the object of satipaììhåna? When there is no understanding of this moment as it is there is no condition for satipaììhåna. We learn from the very beginning, at the level of pariyatti, that there is seeing and that which is seen. At that moment no other object can appear. That which is seen cannot be anyone. It impinged on the eyebase. We think that we see many things, but only one reality impinges on the eyebase. 
Nåma arises just to experience an object. It does not appear like that yet, even it is there all day. There cannot be any moment without that which arises and experiences, for a living person who has not died yet. It is there but it cannot be easily known. Actually at this moment of seeing it is there. It experiences what appears. This will lead to satipaììhana. Without understanding this it would be impossible. The understanding of no self has to be firm enough. 
If we had not read about the processes of citta it seems that there is nothing in between seeing and hearing. What can be known is what appears. We cannot know the cittas before and after seeing. From knowing this there is a little letting go of misunderstanding of whatever is now appearing. 
The beginning is very little at a time before there can be direct awareness of realities by itself, unexpectedly. It has not arisen before. No one can choose the time, the place, the object for it to arise. This indicates the anattaness of everything.
Hearing that there is no one, nothing at all, and considering condition a moment of direct awareness. Paññå may not be keen enough to understand (realities) directly. It is just the time of developing understanding of what is there by conditions. Conditions to let go of the idea of self. No one can do anything. 

When paññå is keen enough, it does not matter whether or not there is direct awareness.