Chapter 2

Sujin: Dhamma is reality that can be verified at each moment. The characteristic of hardness or softness that is appearing at the body falls away at the place where it has arisen, and therefore, there is not “I” who is still there. We can only know the truth of realities if we consider, study and investigate the characteristics of the dhammas that are appearing. When we are seeing through the eyesense we should know exactly what characteristic is appearing. It is the same in the case of what appears through the ears, the nose, the tongue, the bodysense and the mind-door. What is appearing at this moment while we are sitting? Paññå is able to know that what appears can appear because it has arisen. If it had not arisen it could not appear.

One should not select any particular object of awareness in the development of paññå. Paññå should be developed for a long time and it should understand all objects so that the wrong view of self can be abandoned. No matter whether we are sitting, lying down, standing or walking, paññå should be developed and it should know all the dhammas appearing through the six doorways.

But Sawong: Ariya Metteyya ¹ is the future Buddha who will attain enlightenment. What is the condition for meeting him?

Sujin: Meeting a Sammåsambuddha is the result of kusala kamma, it is kusala vipåka.

What is the benefit of meeting a Sammåsambuddha, whoever he may be? In the past people met a Sammåsambuddha who had not yet finally passed away, who had not yet attained parinibbåna of the khandhas ² . Some people, when they had met him, could attain enlightenment and thus become ariyans. Other people who met the Sammåsambuddha had wrong view and, thus, for them it was not beneficial to meet him.

Can anybody here say that he in the past had met this Sammåsambuddha? This is not the only life into which we are born. There were also past lives and if we had not listened to the Dhamma in the past we would not have any interest in listening to the Dhamma again.

Be it in the past or at the present time, if people would only see a Buddha but would not listen to the Dhamma, they would not really see him as the Exalted One, the Sammåsambuddha.

Therefore, it is beneficial to see the Sammåsambuddha only when paññå can understand which person is a Sammåsambuddha. It is as the Buddha said: ”Whoever sees the Dhamma, sees me ”. This is true at the time when the Buddha was still alive and also after his final passing away. If someone has not listened to the Dhamma he does not see the excellent qualities of the Buddha that are his wisdom, his compassion and his purity. He does not know the truth the Buddha realized through his paññå when he attained enlightenment. He does not know what the Dhamma is the Buddha explained because of his great compassion. He does not know the purity with which the Buddha explained the Dhamma in order to help beings, without expecting any gain for himself. Therefore, the only way to grasp the Buddha’s wisdom at the present time is studying the Dhamma so that one gains understanding of it. When paññå is developed someone can know for himself that only a Sammåsambuddha and nobody else could penetrate through enlightenment the true nature of dhammas and could also explain realities in all details, in all depth, to the people who listened, studied and could have correct understanding of them. Thus, we should understand in conformity with the truth that we can only see the Exalted One, the Sammåsambuddha, if we have understanding of his three excellent qualities, his wisdom, his compassion and his purity.

Buddhists have different inclinations, be they members of our family or friends, or people of different nationalities. Some people take it for granted that, once they are born, they are seeing or hearing, while life takes its course from day to day, and they believe that it is not necessary to have more understanding of life. Some people think that they should not study the Dhamma, since everybody who is born has at times happiness and at times sorrow. For all people life has gone on already for an endlessly long time and will continue like this, without there being an end to it. Is it not true that people never have enough of seeing, hearing, smelling, thinking, dying and being born again? Everybody who is born is subject to old age, pain and death, and he has to be born again, he has to become old again, be sick again, die again, and this has to continue all the time.

People who never have enough of all this will be born again and again. People who suffer may not want to be alive, but so long as there is ignorance of realities, they will be reborn after they part from this world. At this moment many people may not like to be reborn but this is only thinking without paññå. It is paññå that knows the truth that everything which arises must fall away, and it is paññå that knows that there must also be a way leading to the end of the arising and falling away of realities.

Nobody can find by himself the way leading to the end of the cycle of birth and death. If one would urge others not to be reborn this would be in vain. The paññå of each person should gradually have more understanding of realities, and it is useless to be impatient and follow immediately someone else, without having developed paññå oneself. We have to be reborn again and lead our life in this world, so long as all defilements have not been eradicated. We should thoroughly consider and investigate this fact and we should know that only paññå can be the condition for tranquillity and more happiness.
Paññå is the most precious jewel, it cannot cause us any sorrow. Other precious things such as crystal, rings, silver or gold can cause us sorrow. Even wishing for such precious things is already sorrowful. Paññå, on the contrary, does not bring us any sorrow or suffering. People who hear this may like to have paññå, but where can they find paññå? We should know that paññå is reality, but the question is where and how to acquire paññå. It cannot be bought with money. There is no other way to acquire paññå but by listening patiently to the Dhamma so that understanding can grow. At this moment you have the patience to listen so that paññå grows very gradually. When you have listened to the Dhamma and you have understood even a little, paññå is already developing, and when you have listened more it will grow again. You sit here today to listen, and this is very beneficial, but only listening today is not enough. You should listen more, time and again.

But Sawong: Satipaììhåna is the dhamma, when it is practised, that can lead to the cessation of dukkha. The Buddha taught the four Applications of Mindfulness in the country of the Kurus, in Rose-Apple Land (Jambudípa Continent). Someone asked whether people who live in the other three Continents ³ , such as the Continent North of Mount Sineru, have any opportunity to develop satipaììhåna?

Sujin: What is the use of speculating about people who are living in the other Continents, people I do not know. While we are living in this world we should speak about ourselves here and now.

But Sawong: the venerable Abbot of this Temple does not have any questions. He expresses his appreciation of the way you answered the questions, such as the question about the other Continents, explaining that we do not have to think of other Continents because we are living in this world.

But Sawong: someone has a question about the thirtyseven factors pertaining to enlightenment, the bodhipakkhiya dhammas. We can enumerate these as follows:

the four applications of mindfulness (satipaììhånas)
the four right efforts (sammå-padhånas)
the four bases of success (iddhi-pådas)
the five “spiritual” faculties (indriyas)
the five powers (balas)
the seven factors of enlightenment (bojjhangas)
the eightfold Path (ariya magga) ¹

In accordance with which section of the Dhamma should these factors be developed? In which way should they be developed so that they are factors pertaining to enlightenment?

Sujin: First of all, we should understand what satipaììhåna is. We should know that sati of satipaììhåna is not sati of the level of dåna, síla or calm of citta. Sati arises with each type of kusala. We should distinguish between sati of satipaììhåna and sati of other levels of kusala. When we perform dåna, when we give things away, or when we abstain from unwholesomeness, there is sati of these levels of kusala, but this does not mean that one is able to know the truth of the characteristics of realities. Even when the citta is calm, free from akusala, one is not able to realize that it is not self who is calm. Sati of the level of satipaììhåna is different from sati of the other levels of kusala. There can be sati of the level of satipaììhåna when someone listens to the Dhamma and understands the realities at that very moment as not self. The dhammas at this moment are real, but what are their characteristics? The factors pertaining to enlightenment are the dhammas pertaining to the penetration of the true nature of realities through enlightenment, they concern the four noble Truths. Sati that arises when one gives things away or when one abstains from evil by the observance of síla, is not the indriya (faculty) of sati. Thus, it is not sati as a factor pertaining to enlightenment. However, when sati arises and is aware of the characteristics of realities, it accompanies right understanding, sammå-diììhi, of the eightfold Path. There is at that moment right awareness, sammå-sati, and this is the indriya of sati.

Just now I received many garlands of flowers. The citta of the giver and the citta of the receiver is kusala citta, but, there is not the indriya of sati if there is no awareness of the characteristics of realities as nåma or rúpa.

I would like to speak first about indriyas, faculties, and about satipaììhåna, so that you will have understanding of some of the factors pertaining to enlightenment. Realities which are faculties, indriyas, are “leaders”, each in their own field. Some indriyas are rúpa, such as eyesense or earsense, and some are nåma. Among the indriyas which are nåma there are five which have to be developed, namely: confidence, saddhå, energy, viriya, mindfulness, sati, concentration, samådhi, and paññå. When kusala citta without paññå arises, it is accompanied by confidence, energy, sati and concentration, but these are not indriyas. However, when satipaììhåna arises, the conascent cetasikas of confidence, energy, sati, concentration and paññå are indriyas. Satipaììhåna does not arise easily, but it is not impossible to develop it. There should be correct understanding of the way to develop paññå, and then sati of satipaììhåna, which is sammå-sati of the eightfold Path, can arise. At this moment realities which are nåma and rúpa are appearing; these arose also in the past and will arise in the future. The person who develops satipaììhåna can know for himself when satipaììhåna arises and when it does not arise. When understanding of nåma and rúpa, and of satipaììhåna is established, there are conditions for satipaììhåna to arise naturally in daily life. If it cannot arise naturally, it is not satipaììhåna.

Therefore, when there is true paññå it can further develop so that it comes to know the real nature of the dhammas appearing at this very moment. Paññå is not the understanding of what has not appeared yet. The development of satipaììhåna is the development of paññå, and there should not be an idea of self who intends to do something particular in order to induce paññå. Then there is no sati which is aware of the characteristic of the dhamma that naturally arises and appears at this moment because of the appropriate conditions. Someone who does not have understanding of satipaììhåna may ask, while he is seeing naturally, what he should do in order to have sati. It is not the right practice if someone wishes to do something particular in order to have sati, because nobody can cause the arising of any reality. People can listen to the Dhamma, they can investigate, consider and understand what they hear, so that they will know that the dhamma appearing at this moment is real, and that it appears through one doorway at a time. Therefore, it is necessary to have more understanding about the realities appearing one at a time through each of the doorways. At this moment, for example, an object is appearing through the eyes and thus, it can be seen. However, if there is no citta, no reality or element that experiences something, thus, a reality which sees, visible object cannot appear. If someone sees naturally but he does not realize the distinction between the characteristic of the object that appears and the reality that sees, vipassanå, insight, is not being developed. Therefore, the only thing people can do is listening to the Dhamma so that they understand correctly that seeing at this moment is only a kind of reality, a dhamma. One should listen, investigate and consider what one hears, so that one can gradually understand that there are only realities, no self. Dhammas are real, they are beyond control, they arise naturally because of their appropriate conditions.

When you are listening at this moment, sati arises, but it may not yet be satipaììhåna. It may be sati of the level of listening and considering, but in that way there will gradually be more understanding. We all know that sati belongs to the khandha of formations or activities, saòkhårakkhandha ² , that it is non-self. Sati is not rúpakkhandha, vedanåkkhandha (aggregate of feeling) nor saññåkkhandha (aggregate of remembrance or perception), but it is saòkhårakkhandha. Sati is a dhamma that is saòkhårakkhandha, forming up conditions for the growth of paññå; there is no self who can do anything to cause the development of satipaììhåna. Therefore, when we are listening, conditions are accumulated for the growth of understanding. When we listen and when we have understanding about nåma and rúpa while we are seeing, saòkhårakkhandha will form up conditions for the arising of direct understanding while we are seeing. When someone understands the characteristics of realities this is not merely theoretical understanding of dhammas or knowing the terms denoting them. When a reality appears there can gradually be a more precise understanding of that characteristic. One can understand seeing as a reality which experiences, as only an element, a characteristic of dhamma which can arise and see what is appearing. At that moment there is satipaììhåna, but we do not have to name it satipaììhåna. Usually people know first the name satipaììhåna and then they doubt what it exactly is and when it arises. We do not have to use any name, because at this very moment realities are appearing and gradually understanding of their characteristics can be developed. That is satipaììhåna.

At this moment realities are appearing. If sati arises, one will gradually understand the characteristics of those realities. If some people say that that is not satipaììhåna, are they right or wrong? We can only know the true nature of dhammas that we studied already for a long time as explained in the Tipiìaka, the Buddhist scriptures, when sati arises and is aware of the characteristics of those dhammas. When understanding has grown, all the terms as explained in the scriptures will become clearer in conformity with the paññå someone has developed. Thus, through satipaììhåna there will be correct understanding of the characteristics of realities. There will be no other way to understand the true nature of realities as dhåtus, elements or åyatanas, bases ³ , or of other realities denoted by different terms in the scriptures. The whole Dhamma the Buddha taught is the truth of realities he realized through his enlightenment. The person who studies in order to know the true nature of realities should develop the paññå that realizes the characteristics of realities that appear. Then he will penetrate the true meaning of all dhammas that have been taught and that he studied, to the extent his paññå has been developed.

Then one can understand even a short saying such as : ”there is not, there is, and then there is nothing to be found.” Just a moment ago there was no sound, then there is sound, and then sound has disappeared. Thus it can be said: ”there is not, there is, and then there is nothing to be found.” Realities arise and then they fall away extremely rapidly. Therefore, when something arises, the remembrance of it prevents one from seeing the arising and falling away of realities according to the truth. One is bound to remember it as something lasting. When we listen to the Dhamma we should thoroughly consider and investigate it. We should not just listen to a subject of the Dhamma and then neglect to consider it more. Each word that we hear and understand we should continue to investigate. In that way our understanding can be in conformity with the subjects we shall learn about further on. Even the saying I just referred to, ”there is not, there is, and then there is nothing to be found ” is miraculous. We should consider that at the moment of bhavanga-citta (life-continuum) nothing appears ⁴. If we do not use the Pali words of the scriptures but only words that we can easily understand, we could ask ourselves, when there is nothing, how can there, after that, be something that appears? The elements that are not self are miraculous. There are the elements of hardness, of sound, of odour, of heat, of cold, of anger, of attachment, of jealousy; everything is only an element. The words dhamma and dhåtu, element, have the same meaning in so far as they have no owner, they do not belong to anybody, they are not self, a being or a person. Each of the elements has its own characteristic that is real. The element of seeing is different from the element of hearing, and the element of hardness is different from the element of odour. Whenever someone knows the truth that all that appears is only an element and that there is nobody, no person, there is paññå that understands the true nature of realities.

Question: Are there among the factors pertaining to enlightenment, bodhipakkhiya dhammas, also factors which are mundane, lokiya?

Sujin: They are both mundane and supramundane (lokuttara) factors.

Question: Dukkha arises and falls away, and evenso, craving, the cause of dukkha, arises and falls away. I want to ask why there is in Buddhism the development of satipaììhåna with the purpose of penetrating dukkha and why is it necessary to abandon clinging? Why is this necessary, because all dhammas arise and then fall away anyway.

Sujin: Nobody forces you to develop understanding. Buddhists listen to the Dhamma because they take their refuge in the Exalted One, the Sammåsambuddha, in the Dhamma and in the ariyan Sangha, the Community of the enlightened persons. All buddhists take their refuge in the Triple Gem. In what way are the Buddha, the Dhamma and the Sangha of the enlightened persons a refuge? If someone says that he venerates the Exalted One, the Sammåsambuddha, without studying the Dhamma and listening to it, is that true respect? At the time when the Buddha had not passed away buddhists would visit him wherever he dwellt, in order to listen to the Dhamma. They wanted to listen because they realized the excellence of the Dhamma and valued it as a treasure. The Buddha explained that whatever arises does so because of the appropriate conditions and that it then falls away. It is dukkha because it is impermanent. It depends on the individual who listens whether he agrees with this or not, whether he is interested to know this or not. However, it is necessary to study the Dhamma first so that one can understand that the Dhamma as explained by the Buddha is entirely true.

Question: A samanera, a novice, asks about the meaning of the four predominant factors (adhipati), and the faculties, indriyas. Both the predominant factors and the faculties are “leaders”, but in what way are they different? Moreover, the four bases of success, iddhipådas, and the four predominant factors are the same dhammas, namely, desire-to-do (chanda), energy (viriya), citta and investigation (vímaósa) which is paññå. In what way are the predominant factors and the bases of success different?

Sujin: The dhammas that are faculties, indriyas, are leaders each as to their own task. Even the rúpa of eyesense, cakkhu-pasåda rúpa, is a faculty, cakkhindriya. It is a leader in so far as it conditions colour to appear when that impinges on the eyesense. The dhamma which is a leader as to its own task is indriya, faculty, and some indriyas are nåma and some are rúpa. The eyesense, cakkhu-pasåda rúpa, is an indriya specifically as it comes into contact with visible object appearing through the eyes at the moment of seeing. Earsense, sota-pasåda rúpa, is an indriya specifically as it comes into contact with sound at the moment of hearing. There are several nåmas that are indriyas, leaders as to their own task, but five indriyas have been explained concerning in particular the development of satipaììhåna, and these are among the bodhipakkhiya dhammas, the factors leading to enlightenment, leading to the penetration of the four noble Truths. These five indriyas or “spiritual faculties” are: confidence, saddhå, energy, viriya, mindfulness, sati, concentration, samådhi, and wisdom, paññå. These five dhammas that are nåma indriyas can arise together. It is different in the case of the predominant factors, adhipati, these cannot arise together. When one of them is predominant, the others cannot be predominant at the same time.
As regards the bases of success, iddhipådas, these are different from the predominant factors. They are factors that are bases of accomplishment, concerning both the development of samatha and the development of vipassanå ⁵ .

Question: When I listened to the Dhamma, I heard that there is no self, being or person. Who is then performing kusala and akusala, since there is no self?

Sujin: Can there be “I” if there are no realities at this moment? Thus, is “I” true or are dhammas true? If akusala dhamma does not arise can there be “I” who is bad?

But Sawong: This has been understood. Could Mother Sujin please give another example explaining about a self or non-self?

Sujin: It is the same in the case of kusala. If kusala dhamma would not arise, could there be “I” who performs kusala? Is kusala dhamma self or is akusala dhamma self? The answer is that kusala dhamma is kusala dhamma and akusala dhamma is akusala dhamma. However, even when there is no wrong view, and someone does not take kusala or akusala for self, there are still conditions for the arising of all kinds of other akusala dhammas. The sotåpanna (streamwinner, who has reached the first stage of enlightenment) does not have wrong view at all, but for him there are still other akusala dhammas when there are conditions for their arising. Therefore, he should develop paññå further so that he reaches the second stage of enlightenment, the stage of the sakadågåmí, the non-returner, and then the third stage of enlightenment, the stage of the anågåmí, the non-returner, and finally the fourth stage, the stage of the arahat. Then there are no more conditions for the arising of defilements. When the arahat passes finally away, there are no more condiitons for the arising of dhammas anymore. This is the fruit of the development of right understanding to the degree of full accomplishment.
Just a moment ago people could answer that akusala dhamma is not “I” and thatkusala dhamma is not “I”. This answer stems from theoretical understanding, but paññå should be developed so that the truth of this fact can be penetrated.
Wrong view is a reality, and thus, people who listen to the Dhamma should be truthful, sincere, with regard to themselves. They should scrutinize themselves as to the extent of the wrong view they have. Paññå should be developed so that defilements can be eradicated, because there is no other dhamma but paññå that can eradicate defilements.
Lobha (attachment), dosa (aversion or hate) and moha (delusion or ignorance) are realities, all akusala is real. It is possible to eradicate all akusala, but this cannot be achieved by ignorance.

Question: Dhammas arise and then fall away, but they are succeeded by new dhammas. What is the reason that the body of each one of us gradually decays and is subject to old age? Since dhammas are replaced by new ones, why can the body not stay as in chilhood, and why are rúpas of the body ageing, what causes ageing?

Sujin: Is fire hot?

But Sawong: It is hot.

Sujin: Is it very hot or lukewarm?

But Sawong: It is very hot.

Sujin: If the fire is only very slight, it cannot burn anything. When someone is newly conceived, the element of fire is only slight , because the body does not have many groups of rúpa, kalapas ¹ . As a person grows up, he reaches an age that the element of fire is just right and that his body has beauty. After that the element of fire becomes stronger, it burns more intensively and it is destructive, so that the body is no longer beautiful. Old age appears in the body of those who are in planes of existence that are not the result of refined kusala kamma, such as the heavenly planes and the brahma planes.

Question: Does paññå that realizes the arising and falling away of dhammas know this in accordance with their duration? A rúpa lasts as long as seventeen moments of citta ² , what does paññå know about this?

Sujin: A rúpa that has its own distinct nature, a sabhåva rúpa ³ , lasts as long as seventeen moments of citta that succeed one another, and then that rúpa falls away.

Question: Does the paññå that sees the arising and falling away of rúpa realizes this during seventeen moments of citta? How can it realize this?

Sujin: Are we at this moment seeing and hearing at the same time?

But Sawong: No, not at the same time.

Sujin: In between the time we see and hear there are rúpas that have arisen and fallen away. The citta that sees and the citta that hears are more than seventeen moments of citta apart from each other. The development of paññå is not a matter of counting moments of citta. The first stage of paññå that should be developed is paññå that clearly distinguishes the difference between nåma dhamma and rúpa dhamma. It should know that rúpa dhamma does not know anything at all, and that nåma dhamma is completely different from rúpa, not blended into it or mixed up with it in any way.

One of the Thais asked whether one can say that the element of fire is the most important element, more important than the other elements. Would Khun But Sawong answer this question?

But Sawong: Just now Mother Sujin spoke about the element of fire or heat that is a condition for the ageing of rúpa to be slow or rapid. The element of fire conditions the rúpas of the body of humans and of heavenly beings, and these bodies are different. The four great elements of earth (solidity), water (cohesion), fire (temperature or heat) and wind (motion or pressure) condition one another ⁴ . The element of fire is dependant on the other three great elements that are the proximate cause for its arising, it could not arise without them. But the slow or rapid ageing of rúpa is specifically conditioned by the element of fire. The element of fire that originates from kamma ⁵ performs also the function of the digestion of food. Thus, the element of fire performs functions regarding rúpas of the body, it causes the nutritive essence in food to support the body. It causes this body to age and it performs the function of the digestion of food. Can we say that its importance is in accordance with its functions?

Sujin: Yes, one can.

Question: Jealousy and stinginess are dhammas that are the condition for ill-will among humans and also among devas. In what way can stinginess condition ill-will of one person towards another person? Because there is stinginess only with regard to one’s own possessions.

Sujin: Does anybody like a person who is stingy? Aversion, that includes anger or vengefulness, only increases because of stinginess. When someone has more and more stinginess, it creates conditions for other people to have more aversion about it. The aversion that arises is likely to condition evil deeds through body and speech, so that there is more ill-will among people.

Question: Is it necessary for the development of satipaììhåna that there is first kusala of the level of síla (morality) as foundation?

Sujin: There may be a great deal of síla, but if someone has no understanding of realities, satipaììhåna cannot arise. Síla is conduct through body and speech and there are many kinds and degrees of síla. The five precepts, for example, include the abstaining from ill deeds that harm others through body or speech. Sometimes people have the intention (cetanå) to abstain from evil deeds, they decide not to kill, not to steal or commit other evil deeds, but they can only abstain for a certain period of time. Sometimes they believe that they have to perform wrong deeds, and thus there are conditions for them to do so. The síla that include the five precepts, the eight precepts or, in the case of monks, restraint with regard to the Disciplinary Code (påìimokkha saóvara síla), concern only conduct through body or speech. However, when paññå is developed that knows the characteristics of realities as they appear one at a time through the six doors, there is the guarding of the sense faculties, indriya saóvara síla. When there is awareness of realities that appear through the eyes, the ears, the nose, the tongue, the bodysense or the mind-door, there is actually training in higher síla (adhi síla sikkhå) and even if a slight degree of akusala citta would arise, it could not condition any motion of the body to perform a bad deed, and one is able to know with sati sampajañña (sati and paññå) the characteristic of the reality appearing at that moment . Thus, there is indriya saóvara síla, the guarding of the six doors, when someone is aware of the characteristics of realities appearing through the senses and the mind-door. Then he develops the paññå that knows the true nature of realities. When someone has attained the state of the sotåpanna he will not transgress any more the five precepts.

Question: If one develops satipaììhåna, the objects of satipaììhåna are ultimate realities, paramattha dhammas. But I have a question about the rules of Discipline (sikkhåpada) for the monk. As regards restraint with regard to the Disciplinary Code (påìimokkha saóvara síla), this has only concepts as objects. If one practises this, can one realize nibbåna?

Sujin: The life of the monk is different from the life of the layman. The layman does not have to observe the restraint of the Disciplinary Code. The monk can commit offences (åpatti) against the rules of Discipline, and this is not so in the case of the layman. Since the life of the monk is different from the life of the layman, he has to observe the Disciplinary Code, and that is his ordinary daily life. He lives his daily life in accordance with the Vinaya, and thus, he has eyes, ears, nose, tongue, bodysense and mind-door, and these are paramattha dhammas. Therefore, when there are the right conditions, right mindfulness (sammå-sati), can arise, and the characteristics of realities can be known.

Bhikkhu: I have a question about nåma and rúpa. The Visuddhimagga (XVIII, 35) gives an example of nåma and rúpa which are dependent on each other, just as a blind man and a cripple who are both handicapped but who can travel when they support each other. Summarizing, I would like to ask, how can rúpa and nåma be distinguished from each other at the first stage of tender insight?

Sujin: We should know that rúpa is reality, but that it does not know anything. Whereas nåma that arises can cognize everything. While we are seeing at this moment, eyesense does not see, the visible object that appears does not see, but the dhamma that sees is the element that knows or experiences. It is nåma dhamma that arises and sees. Whatever nåma dhamma arises must experience an object, it can know any object that appears. If there would only be rúpa dhamma at this moment, there would not be seeing, nothing could appear here. However, there is seeing at this very moment, and the reality of seeing is an element that experiences, it is nåma dhamma.

Question: The venerable Abbot has a question about the six Recollections that are meditation subjects, namely, the Recollections of the Buddha, of the Dhamma, of the Sangha, of Virtue, of Generosity and of the Deities.

Enlightened people can develop these subjects in a profound way so that they reach access concentration (upacåra samådhi) ⁶. Can ordinary people develop these subjects?

Sujin: They can develop them. It has been explained that only ariyans can develop these subjects to the degree of access concentration, but this shows that ordinary people can develop these Recollections, although they cannot attain access concentration with them.

But Sawong: Is it not also necessary to study the Dhamma so that one knows what the excellent qualities of the Buddha are?

Sujin: Indeed. Everybody recites the words “namo tassa”, may there be honour to the Exalted One, the Buddha. But to what extent is there respect if someone does not know the excellent qualities of the Buddha? If someone does not know about these qualities because he did not study the Dhamma, his repect is not much. If someone studies the Dhamma he can have understanding of the Buddha’s wisdom, his compassion and his purity. Even if he utters only a few words of respect while he reflects on the Buddha’s virtues, he pays a greater respect than the person who did not study the Dhamma.

Question: Is the confidence in the Triple Gem the same in the case of the persons who attain the subsequent stages of enlightenment, namely, the streamwinner (sotåpanna), the once-returner (sakadågåmí), the non-returner (anagåmí) and the arahat, or is it different?

Sujin: Confidence (saddhå) is confidence. However, confidence will increase to the extent defilements are eradicated at the subsequent stages of enlightenment.

Acharn But Sawong asks Acharn Sujin to extend merit, to let other beings share in the kusala that has been performed.

Sujin: I want to extend the kusala that has been accomplished today to the ancestors, to parents, to other members of the family and to friends who have passed away. I want to extend kusala also to heavenly beings and other non-human beings. May they rejoice in the kusala and have appreciation of it.

After that the monks, the novices, the layfollowers, men and women, chant a recitation of blessings to the group.

But Sawong: as we have read in the Mahå-Satipaììhåna sutta, the Buddha explained that the monk should consider and see the body in the body, feeling in feeling, citta in citta and dhamma in dhamma. How should we understand the wording such as the body in the body?

Sujin: If there would not be the body, how could one see that the body is the body? There is the body, but if someone does not see it as the body, he should develop paññå in order to know that the body is the body. He should see the body in the body, not the body in the feeling, or the body in the citta. There is the body but someone may not see the body as it is. Therefore it is necessary to develop paññå in order to know that the body is merely the body, that it is anattå, non-self, that it is a reality which is not self. In the same way one should see feeling in feeling. There is feeling but one does not know that feeling is not self, and therefore one should develop paññå in order to know that feeling is only a reality that feels, not “I”, not self. That is the meaning of seeing feeling in feeling; one should not see feeling in citta or feeling in the body. We should have correct understanding of the wording of the sutta. We should know that body is body, not “I”, feeling is feeling, not “I”, citta is citta, not “I”, and dhamma is dhamma, not “I”. When we hear the words of the sutta we should investigate whether these words are right or wrong.

But Sawong: Therefore, the words, “seeing the body in the body” mean that the body is not feeling nor citta.

Sujin: Seeing the body in the body means, not seeing the body as “I”.

But Sawong: Everybody has heard the term satipaììhåna, and sometimes also the term vipassanå. One may wonder what the difference is between satipaììhåna and vipassanå. There are two kinds of tasks in Buddhism: the occupation with the texts, that is, the study of the Buddha’s words, and the task of vipassanå, the development of vipassanå.

Sujin: Vipassanå is the paññå that clearly penetrates the characteristics of dhammas and knows them as they are. When people hear about the characteristics of the realities that are citta, cetasika and rúpa, they do not penetrate the characteristics of these dhammas. They merely hear about the different dhammas which are citta, cetasika and rúpa. This does not mean that there is paññå that clearly realizes the characteristics of citta, cetasika and rúpa. The right cause, thus, paññå, should be developed so that the characteristics of citta, cetasika and rúpa can be realized as they are. Paññå cannot arise immediately if it has not been developed first. Paññå should gradually be developed and then it can grow a little at a time. If someone says that it is not necessary to develop paññå and that one does not need to know much in order to clearly realize the characteristics of dhammas, can we believe him? If that were true the paññå of the Sammåsambuddha and his teaching would be of no use, it would not have any meaning. However, the Buddha taught the Dhamma for fortyfive years, he taught the Dhamma also to us who are living at this time.

If we had developed a great deal of paññå in the past it would not be necessary for us to listen to the Dhamma today. People may have acquired a great deal of worldly knowledge, but if they would learn about the Dhamma, the teaching of the Sammåsambuddha, they could immediately realize that they do not know anything. The worldly knowledge they acquired is different from the teaching of the Buddha. Thus, in order to clearly realize the true nature of the characteristics of dhammas people should start at the very beginning. What should they begin to develop? They should develop understanding. Understanding of what? It should be the understanding of the characteristics of the dhammas that are true, in accordance with what one has heard. But there should be sati sampajañña (sati and paññå) that begins to be aware of the characteristics of ultimate realities, paramattha dhammas, and this is satipaììhåna. If the development of paññå is not in this way, someone may continue to speak and think about the fact that citta, cetasika and rúpa are impermanent, that they arise and then fall away, but this is merely theoretical understanding of realities that stems from listening. This is not sufficient, it is not the way leading to the realization of the four noble Truths. There are three levels of the understanding of the Dhamma that has been taught, namely, the level of study, pariyatti, the level of practice, paìipatti, and the level of the direct realization of the truth, paìivedha. The first level is pariyatti, the study of the theory about realities. When right understanding of the realities that appear and that arise and fall away has become more firmly established, it is the condition for the arising of sati that studies realities with awareness. Then one will gradually understand the true nature of realities as they are appearing one at a time. This is satipaììhåna, or, it can be called the practice, paìipatti, that is the second level of understanding. The Påli term paìipatti can mean going towards ¹. When sati arises it goes specifically towards such or such characteristic of a paramattha dhamma that is appearing.

Whenever sati arises and is aware at this moment of a characteristic of a reality, there is the development of the Path, that is the eightfold Way, but usually five pathfactors are developed ². This is the way leading to the realization of the four noble Truths. The Sammåsambuddha walked this way and also his enlightened disciples walked this way, even until this moment. When satipaììhåna arises it is aware of the characteristics of realities that are appearing, and it is not important whether it frequently arises or not so often. It is essential that there is gradually correct understanding of the characteristics of realities, so that one day the truth can be known, that is, the clear realization of the nature of the arising and falling away of realities.
At this moment realities are appearing, they are arising and falling away. It seems that people are waiting for paññå to be accomplished, so that it can clearly know the arising and falling away of realities. However, realities arise and fall away extremely rapidly, and therefore, one should not think of what is past already. People should not think of what has not yet arisen, they should not wonder when realities will be known as they are. There is reality at this moment with its own characteristic, reality that has naturally arisen at this moment. When paññå has become more accomplished, the moment will come that it is able to realize the true nature of realities, but that will take a long time. Can one wait such a long time? It will not be today nor tomorrow. Is it possible to realize the truth during this life? There is nobody who can answer this question except oneself. At this moment realities are appearing, and if a person is truthful, he should realize whether he understands them or not, whether sati is aware of them or not. If awareness and understanding do not yet arise, he should continue to listen again to the Dhamma, because there is no other way, and he should know the realities that are appearing and nothing else. As has been explained by the Buddha, the knife handle will wear out as someone holds it, but he does not know how much has been worn away each day. Evenso a person does not know how much of the defilements has been worn away each day. In the “Kindred Sayings” (III, Khandhå-vagga, Middle Fifty, Ch 5, §101, Adze-handle) the Buddha explained that the åsavas (defilements) can only be destroyed if one realizes the true nature of the five khandhas, their arising and falling away. But this cannot be achieved if one merely wishes for the eradication but is neglectful in the development of the factors of enlightenment. If one is attentive to the development of these factors the åsavas will wear away. We read that the Buddha said ³ :

Just as if, monks, when a carpenter or carpenter’s apprentice looks upon his adze-handle and sees thereon his thumb-mark and his finger-marks he does not thereby know: “Thus and thus much of my adze-handle has been worn away today, thus much yesterday, thus much at other times.” But he knows the wearing away of it just by its wearing away.
Evenso, monks, the monk who dwells attentive to self-training has not this knowledge: ”Thus and thus much of the åsavas has been worn away today, thus much yesterday, and thus much at other times.” But he knows the wearing away of them just by their wearing away....

The dhammas that are true are appearing and paññå can develop so that it can realize their true nature.

Suppose we go from this moment back to the past four incalculable periods and a hundred thousand aeons, to the time of the Sammåsambuddha Dípaòkara. He proclaimed the brahman Sumedha, after four incalculable periods and a hundred thousand aeons ⁴, to be the Sammåsambuddha Gotama. People at that time who listened to this proclamation were delighted and glad, because, although they would not be able to realize the four noble Truths at the time of the Sammåsambuddha Dípaòkara, they would still have an opportunity to listen to a following Buddha, the Sammåsambuddha Gotama. During the period of four incalculable periods and a hundred thousand aeons, there were, after the Sammåsambuddha Dípaòkara, twentythree other Buddhas. Several people among those who had accumulated the perfections during the same period as the Buddha Gotama, could become his disciples, and some of the laypeople who had listened to the Dhamma before, were likely to be layfollowers again at the time when the recluse Gotama attained Buddhahood. This shows that the paññå of each person is of a different degree. Nobody can know, if he has not attained enlightenment today, when he will attain it. If we go back to the past four incalculable periods and a hundred thousand aeons, there were layfollowers at that time and these may also at this time be layfollowers who have not realized yet the four noble Truths. If we go forward to the future four incalculable periods and a hundred thousand aeons, people do not know either whether they will attain enlightenment. But if we had never listened to the Dhamma, we would not be listening at this moment, today. We should not think of the future. Because one citta at a time arises and falls away, and then it conditions the arising of the next citta. There can at this moment be right understanding of the Dhamma one hears, but one should know that the only way of practice is to continue developing paññå while satipaììhåna arises, so that the characteristics of dhammas can be realized as they are. Thus, people should not worry about it at what time paññå can become accomplished. Because surely at this moment there is this degree of paññå, not more, and therefore paññå should be developed so that it can increase.

If someone knows the cause that brings its appropriate result he will not be anxious. When the right cause has been developed the appropriate result will arise. If a person is anxious and struggles to find another way, there is no paññå. There is attachment (lobha), clinging to the idea of “I”, of self. Some people look for a shortcut and ask whether there is such a way. One should know, when someone looks for a shortcut, that that is a way of delusion, that clinging will cause him to go astray even more. Instead of reaching the goal rapidly he will slow down. It is essential to have firm understanding of the fact that the four noble Truths are profound, difficult to penetrate. The development of paññå, that is, the development of the eightfold Path, is not easy at all. People should not believe that they can develop the eightfold Path without any understanding. Satipaììhåna is the only way to develop the paññå that knows all kinds and degrees of attachment, so that attachment can be eradicated.

But Sawong: someone has a question about the Commentary to the Satipaììhåna Sutta, the “Papañcasúdaní”. After the people of Kuru had listened to the Satipaììhåna Sutta, they performed their daily work as usual. They had the opportunity to meet one another and ask one another what subject of the development of satipaììhåna they found difficult. However, they did not ask one another about awareness of the reality that was appearing. Just as at that time, people today develop only a particular Application of Mindfulness according to their preference.

Sujin: Is there anything that is not satipaììhåna? Is there any reality at this moment that is not satipaììhåna?

But Sawong: There is no reality that is not satipaììhåna.

Sujin: Is sati non-self or is it self?

But Sawong: Sati is non-self, anattå.

Sujin: Since sati is anattå it can arise at any time. Sati can be aware of any reality at this moment, is that not so? The realities sati is not aware of arise and then fall away completely. However, there are conditions for the arising again and again of realities that appear through eyes, ears, nose, tongue, bodysense and mind-door. Thus, when a reality appears sati can be aware of its characteristic. If sati is not aware of what appears now and what can be seen at this moment, of what is it aware? If sati is not aware of sound and of hearing that appear now, of what is it aware? Of what is sati aware if it is not of the reality at this moment? Does paññå know something other than the reality that appears now? One should study for the right purpose, one should not study without knowing why one studies. Some people say that they study in order to realize nibbåna. Others say that they study in order to realize the four noble Truths and to become an ariyan, an enlightened person. However, if one does not know the characteristic of the reality that is appearing at this moment, one cannot become enlightened. Therefore, the goal of the study is right understanding of the true nature of realities in daily life. They are not “I”, not self, not a person; they are only dhammas or elements (dhåtus) that appear one at a time. One should study in order to realize the truth of the dhammas that appear.

But Sawong: someone has a question about the subject of the hindrances. In the Commentary to the Satipaììhåna Sutta, on the Application of Mindfulness of Dhammas, in the section on the hindrances, it has been explained that there are six facors leading to the abandoning of the hindrance of sense-desire, kåmacchanda ⁵. Among these is the taking up of an unauspicious subject of meditation, that which is foul, asubha. The questioner asks about the mental image of asubha (nimitta) and the way of development of asubha. How should one study this subject and practise it? He only has a mental image of asubha ⁶ , he does not go out to the cemetery in order to look at a corpse. Can he really develop the meditation subject of asubha?

Sujin: Generally people think of the name asubha, but we have to know what the development of asubha really is. There are two kinds of development: samatha and vipassanå. The goal of the development of samatha is the suppression of defilements, of desire of what is experienced through the senses and the mind-door. If one does not see pleasant things how could there be attachment to what one does not see? But when a person sees what is pleasant, delight, attachment and clinging arise. Then he can know that there is a great deal of clinging the whole day. From the moment he opens his eyes and he gets up in the morning, he clings already through eyes, ears, nose, tongue, bodysense and mind-door. Realizing this is a degree of paññå.

Before the enlightenment of the Sammåsambuddha, there wasn’t anybody who knew the way leading to the complete eradication of defilements. Therefore, people looked for other ways to suppress defilements. There were several ways by which one tried to suppress clinging to the sense objects. However, neither samatha nor vipassanå can be developed without paññå and sati, without clear comprehension (sampajañña). Why does one have to wait for the occasion to see a foul object, asubha? When at this moment akusala citta arises, sati sampajañña is able to know this and when kusala citta arises, it knows the condition for the arising of kusala. It is not necessary to wait for the occasion to develop asubha. If the citta has no calm at this moment, it is not kusala citta. One can find out when and in which way there can be calm. There are forty meditation subjects of samatha, asubha is not the only meditation subject. When there is kusala citta there cannot be delight that accompanies clinging and one does not have to worry about the selecion of asubha as meditation subject. People who wait for an opportunity for the arising of kusala citta are neglectful. One should not wait for the arising of kusala citta or select a particular object that can condition the arising of kusala citta.

But Sawong: Upasika Ompek has a question about equanimity, tatramajjhattatå, and indifferent feeling, upekkhå. In what way are these different? Are they related to the development of satipaììhåna?

Sujin: The cetasika tatramajjhattatå is wholesome, it is a sobhana cetasika. Its characteristic is evenmindedness or neutrality, it does not incline to any kind of akusala. Tatramajjhattatå arises whenever the citta is sobhana (beautiful) citta. Usually the citta is accompanied by lobha or dosa, it is unsteady; it goes after what appears through the eyes, the ears, the nose, the tongue, the bodysense or the mind-door. However, when sobhana citta arises it is accompanied by tatramajjhattatå cetasika. Then there is the reality that is evenmindedness, a dhamma that is wholesome. Tatramajjhattatå, evenmindedness, has the characteristic of upekkhå, that is, equanimity or neutrality. We notice in a day situations of beings and people who cause us to have a great deal of happy feeling or of unhappy feeling. However, when tatramajjhattatå, neutrality or evenmindedness, arises, we understand that different kammas produce their appropriate results in the case of these beings, that beings are heirs to kamma.
The term upekkhå, equanimity, has several meanings ¹ . Upekkhå can refer to the feeling that is neither happy nor unhappy, to indifferent feeling; thus, it can be the cetasika that is feeling, vedanå. It can also refer to paññå cetasika in the development of vipassanå, paññå that is neutral towards the realities arising because of conditions. Therefore, when we have equanimity, this can be indifferent feeling or it can be tatramajjhattatå cetasika, or it can be paññå in the development of vipassanå. We should know that the dhammas that arise together have many different degrees and that they perform each their own function.

But Sawong: The Sammåsambuddha taught that all conditioned realities are impermanent, dukkha and anattå. The cetasika of lobha, attachment, is the second noble Truth, the Truth of the origin of dukkha. Since lobha is not the first noble Truth, the Truth of dukkha, how can it be dukkha?

Sujin: The Dhamma the Buddha taught cannot be anything else but the truth. When he taught that all conditioned realities are dukkha, this cannot be wrong, it must be correct. It is impossible that the reality which arises because of the appropriate conditions does not fall away. What falls away is dukkha, unsatisfactory. Therefore, all conditioned realities are dukkha, even the lokuttara citta arises and falls away and is therefore dukkha. When one develops the paññå that will realize the four noble Truths, one should also understand the dhamma that is cause and the dhamma that is result. The Buddha taught cause and result of realities. Paññå that arises can understand the characteristics of realities at this moment, thus, the realities that are appearing. When lokuttara citta does not yet arise, one cannot directly understand that lokuttara citta is dukkha, a conditioned reality that arises and falls away. When lokuttara citta does not arise and appear, one cannot be aware of it. However, sati can arise, consider and be aware of all kinds of other cittas, such as the citta with desire or the citta without desire.

It is true that all conditioned realities that arise and fall away are dukkha. But what is the cause of dukkha? There must be a cause of all the realities that arise. The cause of all dukkha is lobha cetasika. The Buddha taught this so that we can know that so long as we do not realize the characteristic of lobha, lobha cannot yet be eradicated and we cannot realize the four noble truths. We should corrrectly understand that the Buddha taught cause and result of realities and that he taught their functions. We should investigate and understand dukkha so that we know the truth. When we develop paññå, paññå should also understand lobha as the cause of dukkha, otherwise lobha can never be eradicated. Therefore, the Buddha pointed out lobha is the very cause of this whole mass of dukkha. If we do not see this, lobha cannot be eradicated.

If people merely wish to eradicate lobha, it cannot be eradicated. Only paññå that has been developed can see lobha as it is and eradicate lobha. Lobha can only be eradicated stage by stage. Clinging that arises together with wrong view as to the development of paññå should also be eradicated. In the development of satipaììhåna, understanding should lead to detachment, from the beginning to the end; only understanding can bring about detachment. Some people erroneously believe that there is another way of development, but if understanding does not arise there is no way to eradicate lobha or other kinds of akusala. It is impossible to develop paññå without knowing or understanding anything. Paññå is correct understanding and this begins with listening to the Dhamma so that understanding can grow. When sati arises and is aware of the characteristics of realities that are appearing paññå can come to know them as they are. That is true paññå.

The understanding of the four noble Truths is not merely knowing them by name: the noble truth of dukkha, of the arising of dukkha, of the cessation of dukkha and of the way leading to the cessation of dukkha. The understanding of them is not merely remembering these terms or reciting them by heart. There should first be the understanding of them that stems from carefully listening to their explanation in all details. It has been explained in the Scriptures that the four noble Truths are very profound and that they are hard to penetrate. This has been stated so that Buddhists would not erroneously think that the development of paññå which penetrates the noble Truths is easy. It has been explained that there are three rounds of realizing the noble Truths: sacca-ñåùa or the firm foundation knowledge, kicca-ñåùa or the practice and kata-ñåùa or the realization of the truth ². This shows that it is not easy to penetrate the four noble Truths. There should be right understanding of the development of satipaììhåna, and only thus the four noble truths can be realized. If one does not understand the three rounds of realizing the noble Truths, one will have wrong understanding and believe in a self who can develop paññå and realize the four noble Truths.

But Sawong: One of the bhikkhus has a question concerning lobha, dosa and moha. Can these take beings to nibbåna and in what way?

Sujin: If that would be the case it would not be necessary to develop paññå, since everybody has lobha, dosa and moha.

But Sawong: The development of the four satipaììhånas, such as seeing the body in the body, is the development of paññå that realizes the khandhas of clinging as dukkha. Thus, the development of this kind of paññå is actually the understanding of realities as dukkha. Does the understanding of dukkha include the understanding of the khandhas of clinging as dukkha? Are these ways of understanding the same?

Sujin: There are many degrees of paññå, there is lokiya paññå, mundane paññå, and lokuttara paññå, supramundane paññå. When nibbåna is not the object of paññå, paññå is mundane, and it can know the characteristics of the realities which are the khandhas of clinging. So long as paññå has not reached the degree of lokuttara paññå it cannot yet completely eradicate defilements. Paññå of the level of dåna, generosity, síla, morality, or the development of samatha cannot eradicate defilements, but only paññå of the level of satipaììhåna that has been fully developed can lead to the end of the cycle of birth and death.

But Sawong: For people who develop satipaììhåna it is natural that sometimes the sense-door process is hidden by the mind-door process and that one therefore cannot see realities as they are. How does that happen? I ask this to help people not to go the wrong way.

Sujin: At this moment realities are appearing, such as seeing arising in the eye-door process. However, people do not know the true nature of what appears, they take what they see for people and things. Therefore, the thinking on account of what was seen, thus, the thinking of people and things, hides the truth. One does not realize that dhammas appear for an extremely short moment, that they arise and then fall away immediately. Thus, when there is thinking that arises in a mind-door process the truth of the experiences through the sense-doors is not evident. At this moment it is not evident that what appears through the eyes falls away. It seems that one sees all the time, but in reality there are cittas of a mind-door process arising and falling away in succession in between the citta that sees and the citta that hears, and these cittas arise each in a different sense-door process.

When we speak about the eye-door, people understand, because they are seeing. When we speak about the ear-door, people understand because they are hearing. When we smell the fragrant odour of a flower, there is an experience through the nose-door. A delicious or an unsavoury flavour is a rúpa that appears through the tongue-door. At this moment heat, cold, softness or hardness appear through the bodysense. However, one does not know that when each of these sense-door processes has fallen away, a mind-door process has to succeed that sense-door process immediately, after there have been bhavanga-cittas in between ¹ . Thus, at this moment it seems that there is seeing and then immediately hearing, and one does not know when the mind-door process arises. There are different sense-door processes arising and falling away one after the other, and this can be known because there is a mind-door process in between. However, that does not mean that one realizes the characteristic of the mind-door process. One may merely know in theory that when a sense-door process does not arise and there are only cittas which are thinking, that there are at such moments cittas arising in a mind-door process.

But Sawong: Can satipaììhåna arise in a sense-door process?

Sujin: Let us speak about the different processes. At this moment there is an eye-door process and an ear-door process. Can sati arise? When sati of satipaììhåna arises, of what characteristic of reality is it aware?

But Sawong: I would like to ask whether satipaììhåna can occur during the kusala javana-cittas of the eye-door process or the ear-door process? ²

Sujin: I would like to explain that if there is paññå that understands the dhammas appearing at this moment, it can realize that, when there is seeing, there is visible object that appears, and that the citta which sees at this moment is a reality that experiences. Can satipaììhåna arise? At this moment I do not speak about the theory, I speak about the characteristics that really appear and that can be understood. If someone would ask whether satipaììhåna could arise in a sense-door process, he should understand, while seeing now, that seeing arises in a sense-door process. It is the same in the case of hearing, or the experience of softness, hardness, cold or heat through the bodysense at this moment. These experiences arise in sense-door processes. Can satipaììhåna arise? We should carefully consider and investigate the Dhamma we have heard. It is not sufficient to just listen and to agree with what one has heard. We must investigate whether it is the truth we have heard or not. If satipaììhåna arises now of what is it aware?

If satipaììhåna does not arise, the nåma and rúpa of just a moment ago have fallen away, but people did not derive any benefit from them since they did not realize the true nature of those dhammas. If satipaììhåna does arise, it is not aware of anything else but the characteristic of the reality that is appearing at this moment through whatever doorway. When satipaììhåna arising with mahå-kusala citta ³ in a mind-door process knows a characteristic of a reality appearing through one of the six doorways, it does not arise in the same process as that reality. When satipaììhåna arising in a mind-door process investigates a characteristic of rúpa, it realizes rúpa that appears through one of the sensedoors. If satipaììhåna is aware of a nåma dhamma, it knows a nåma that arose and fell away. That nåma arose and fell away, but that characteristic still appears, so that it can be studied and correctly understood as a characteristic of nåma dhamma, different from rúpa dhamma. The arising and falling away of realities is extremely rapid.

Is there anybody who can, while there is seeing, discern the eye-door process that has fallen away, the bhavanga-cittas that arise in between sense-door process and mind-door process, and the mind-door process cittas that experience what appeared through the eye-door? Is there anybody who can distinguish between the sense-door process and the mind-door process? When softness or hardness is appearing, and sati is aware of the characteristic that appears, can anybody tell through which doorway that characteristic appears? The paññå that can distinguish the difference between the mind-door and the sense-door must be insight-knowledge, vipassanå ñåùa ⁴.

If one asks a person who studies the Dhamma in which kinds of processes mahå-kusala citta can arise, the answer is in the sense-door processes and in the mind-door process. It can be known when mahå-kusala citta accompanied by paññå arises in a sense-door process, because at that moment paññå knows a
characteristic of rúpa. When satipaììhåna is aware and studies the characteristics of realities that appear so that they can be understood, it isn’t that there are no realities appearing through the sense-doors. When satipaììhåna arises in a mind-door process it can also arise alternately in a sense-door process ⁵ . Paññå that accompanies kusala citta arising in a mind-door process can gradually have more understanding of realities, and it can also penetrate the true nature of rúpa.

But Sawong: Should there be síla, morality, before one develops satipaììhåna?

Sujin: If there is only síla but no understanding one cannot develop satipaììhåna.

But Sawong: Someone has a question about satipaììhåna. In the Satipaììhåna Sutta, in the section on the four kinds of Clear Comprehension, it is explained that there should be clear comprehension while standing, walking, sitting and lying down. The question is, who walks, whose walking is it, depending on what can one walk? These questions are asked so that one can know in what way there can be sati.

Sujin: If one thinks, I am walking, is that correct? At this moment nobody walks, but people are sitting. Is it correct to think, I am sitting? If someone has right understanding, it does not mean that he just thinks that he has right understanding, but there must be realities appearing and he should correctly understand the characteristics of those realities. However, if someone is not aware of the reality that appears but he merely thinks, there is no “I”, no self, is that the true realization of anattå? If someone is merely thinking that there is no self, he does not benefit from the teaching of the Sammåsambuddha who attained the truth by his enlightenment. He may merely be thinking, “It is not I who is sitting.”

The Buddha realized through his enlightenment the true nature of realities. There must be characteristics of realities that appear, but we never knew this before. We had wrong understanding, because we took realities for self. Paññå, right understanding, can begin to develop when we have listened to the Dhamma the Buddha explained. He explained the characteristics of the dhammas he had penetrated through his enlightenment. That is why we can understand that there are realities. We all are inclined to take the rúpas of the body from head to toe for self. Even when those rúpas do not appear, we know through remembrance that we have a body. At this moment people perceive that there is a self, and this is wrong remembrance of self, attå-saññå. When one does not know the truth and takes the rúpas of the body for self, what rúpa does one take for self? Can anybody tell which rúpa of the body he takes for self?

But Sawong: All rúpas.

Sujin: What characteristic do all rúpas have? If there are no characteristics that appear, can we say that there are rúpas? There must be realities that appear but people do not know them as they are, they take them for self. Therefore, my question is: what rúpa that appears in the body one takes for self? If there are no rúpas, can there be a body? What rúpas are there in the body?

But Sawong: There are coldness, heat, softness and hardness in the body.

Sujin: Thus, if the rúpas that are coldness, heat, softness or hardness do not appear, can one know their characteristics? When softness of the body appears there is the characteristic of the rúpa that is softness. The rúpa of softness outside is also softness. It is the same with the rúpas of heat or cold that are outside, rúpa is only rúpa and it does not belong to anybody. Wherever a rúpa arises, it falls away, but one does not know this. Paññå is the reality that has right understanding of the dhammas that are real, it should correctly understand them so that the clinging to the wrong view that rúpa is self can be abandoned. If someone says that paññå has right understanding of rúpa, thus, that pañña realizes rúpa as rúpa, non-self, there must be characteristics of rúpa appearing that paññå can correctly understand. Therefore, paññå can know as it is a characteristic of a rúpa that naturally appears at the body. The understanding of the characteristics of realities must be developed in a natural way. However, if someone has not heard the Dhamma, he does not understand realities. He is not aware of rúpa and he does not know what characteristic rúpa has. How could he know that rúpa is not self, not “I”?

When someone has listened to the Dhamma, he can understand that everything that arises must fall away. There isn’t anything that belongs to a self, all realities are non-self. When we have really understood this, we can investigate the rúpa that appears at the body and we can know what its characteristic is. At that moment there is sati that is aware of a characteristic of rúpa appearing at the body and thus, there can gradually be the correct understanding that this is only a type of reality. In that way paññå will be able to realize the arising and falling away of rúpa. Paññå can understand: first nothing appears, then there is reality, and after that there is no reality to be found ⁶. When paññå realizes the characteristic of rúpa that arises and then falls away, it knows that there is no owner of the reality which is there and which then, after that, is not to be found, since it has disappeared. True pañña is able to know the characteristic of the dhamma that is real at this moment. This is something one should think over and not forget: if paññå does not know the characteristic of the reality that appears at this moment, what does paññå know?

But Sawong: The Commentary to the Vinaya, the “Samantapåsådikå” explains about the degrees of paññå of ariyans in the different periods after the Buddha’s passing away. During the period of the first thousand years there were still arahats with the four “analytical knowledges”, paìisambhidå ⁷ . In the following period of thousand years there were only arahats who are sukkha vipassaka, those who had not attained any stage of jhåna, but who had developed only insight. In the third period of thousand years there are only people who have attained the state of non-returner, anågåmí, in the fourth period of thousand years there are only sakadågåmís and in the fifth period of thousand years there are only sotåpannas. However, in the Commentary to the Suttanta it is different. In the first period of thousand years there were arahats with the four analytical knowledges, in the second period of thousand years there were arahats with the six superpowers, abhiññås ⁸. In the third period of thousand years there are arahats with the threefold knowledge, tevijja ⁹ . In the fourth period of thousand years there are arahats who are sukkha vipassaka and in the fifth period of thousand years there are non-returners. Why are these explanations different?

Sujin: In the “Samantapåsådikå”, in the Commentary to the Vinaya, to the Cullavagga, Ch X, on Nuns, the decline of Buddhism has been explained in the Buddha era of this Buddha, the Buddha Gotama. In the “Sumaògalavilåsiní”, in the Commentary to the “Dialogues of the Buddha”, no. 28, “The Faith that satisfied”, the declining of Buddhism in the Buddha era of a former Buddha, Kassapa Buddha, has been explained. We are living in the Buddha era of the Buddha Gotama. At this moment we are living in the third period of thousand years after the passing away of the Buddha Gotama. We should not think of persons, it is more important to think of the way leading to the realization of the four noble truths. If people do not follow the right way there will not even be an ariyan of the degree of the sotåpanna.

But Sawong: Of the two ways of mental development, vipassanå and samatha, which way leads more rapidly to nibbåna?

Sujin: Samatha is the development of calm, freedom from akusala. When this way of kusala has become firmer one can attain access concentration and then attainment concentration, jhåna of different degrees. If the jhånacitta arises shortly before the dying-consciousness it conditions birth as a brahma in a brahma plane. However, if one does not develop the paññå that knows at this moment the characteristics of realities as they are, there is no way of attaining nibbåna. Characteristics of dhammas are truly appearing, and if one does not know them how could one come to realize nibbåna?

But Sawong: What is the difference between kåma-råga and kåmúpådåna?

Sujin: Kåma-råga is desire for and enjoyment of visible object, sound, odour, flavour and tangible object. Kåmúpådåna, sensuous clinging, is firmly holding on, clinging to these objects ¹ .

But Sawong: When there is craving for non-existence, vibhava-taùhå, one wants to be without existence. Why is this classified as craving, taùhå?

Sujin: It has been explained in the Scriptures that vibhava-taùhå is the clinging to the wrong view of annihilation, uccheda diììhi.

But Sawong: Does vipassanå that is mundane, lokiya, have rebirth as result?

Sujin: In so far as kusala is not lokuttara, supramundane, it can be a condition for rebirth.

But Sawong: In the “Gradual Sayings” the Buddha explained that nibbåna is an åyatana, a base. However, this does not have to be understood as sphere of unbounded space, åkåsañcåyatana, one of the subjects of arúpa jhåna, immaterial jhåna. Nor is nibbåna a place where one goes to. In what sense is nibbåna an åyatana? Some people say that dhammåyatana is nibbåna. Is this correct?

Sujin: All realities are åyatanas. Realities have been classified as different åyatanas. Nibbåna is real, and it cannot be experienced through the eyes, the ears, the nose, the tongue or the bodysense, and therefore, it is the reality that can be experienced through the mind-door. It is dhammåyatana, mental object.

But Sawong: Which of the three dhammas of lobha, dosa and moha is the easiest to eradicate?

Sujin: The non-returner, anågåmí, who has attained the third stage of enlightenment has eradicated dosa, but only the arahat has eradicated lobha and moha.

But Sawong: Upasika Mom has a question. In several meditation centers one explains that sitting is rúpa and that knowing that one sits is nåma. I have read that the Buddha said, “Bhikkhus, when sitting, there can be sati which is aware of the characteristics of realities that appear.”

Sujin: If someone says that sitting is rúpa, in what way can it be rúpa? One should know what rúpa is, and whether rúpa is reality. All that is real and cannot know anything, no matter it is visible or invisible, is rúpa dhamma. It is rúpa dhamma because it does not know anything. We have to understand this first of all. If someone says that sitting is rúpa, he should know what exactly is rúpa and then he can know which realities are rúpa. Today we have to do tasks in our house and we may wonder which things in our house are rúpa. Is there rúpa at this moment?

But Sawong: There is.

Sujin: We have to know first which rúpas.

But Sawong: There are rúpas that can be seen, and in the body there are the rúpas of motion and pressure.

Sujin: Is sound rúpa? It is. We should correctly understand that that which is real and has a characteristic that appears but which cannot know anything, is rúpa. If we have no eyes do we see rúpa? If we have no ears, can we hear the rúpa that is sound? We do not hear the sound of rúpa, but sound itself is rúpa. Are the rúpa that is seen and the rúpa that is heard, the same? They are not. There are many kinds of rúpa and each kind can appear through the appropriate doorway. Can rúpa sit? It cannot. If we understand this, it is correct understanding, because hardness does not sit, heat does not sit. Therefore, the rúpas of the body have the characteristics of cold, heat, softness, hardness, motion or pressure. If one truly understands this, one will be able to realize the arising and falling away of those rúpas. If one has right understanding one will see that of the rúpas all over the body only very little is left. But where do they remain? The rúpas from head to toe have all disappeared. Very little is left, but where? If one has a concept of a whole, of a sitting posture, the idea of self cannot be abandoned. Only the rúpa is experienced exactly at that point where it appears, no matter whether it is hardness, heat, motion or pressure, and this is according to the truth that rúpa cannot be self. We used to believe that the rúpas from head to toe, the great Elements (mahå-bhúta rúpas), were present all the time. However, in reality those rúpas only appear one at a time, when they are experienced through body-contact. Even if one has not attained vipassanå ñåùa, insight knowledge, can one understand that this is true? We should consider whether it is true or not that rúpa appears only at that point where it is experienced through body-contact. At the other parts of the body there are no rúpas appearing, they do not remain.
Everybody at this moment knows through remembrance, saññå, that he has arms, legs, a face and the body he is familiar with. Can anything appear, such as the head, eyebrows, face, nose, mouth, when it is not experienced through body-contact? Is this true or not? We have to verify and investigate even at this moment whether this is the truth. Otherwise the wrong view of a self who exists cannot be abandoned. Insight knowledge is the penetration of the truth of realities as they naturally appear in daily life. The truth is that nothing is left except the rúpa which appears through the bodysense. This is the truth, but at this moment one has no insight knowledge because paññå has not been developed to that degree. Paññå has not been developed that knows that in reality that only one characteristic of rúpa appears at a time, when it is experienced through touch. When the rúpa that arises because of its appropriate conditions is not experienced through body-contact, it just arises and falls away very rapidly and it does not appear. If we understand the truth and sammå-sati, right mindfulness can arise and be aware, there is only a characteristic of rúpa that appears, only the characteristic that sati is aware of. When the understanding of the characteristics of nåma and rúpa grows, no matter whether they appear through the eyes, the ears, the nose, the tongue, the body or the mind-door, one will gradually cling less to the wrong view of self. Insight knowledge that clearly realizes dhammas as they are, knows the truth because paññå leads to detachment from the wrong view of self.

Therefore, one should not do anything that is unnatural. At this moment of seeing nobody has to do anything special to cause its arising, because there are conditions that this reality arises and performs the function of seeing. At this moment there is no self who can perform a function of any reality. When a reality arises because of the appropriate conditions, it performs its own function. We should begin to understand correctly that there is no self who can do something. There are only realities that arise and perform their own functions. People who listened to the Dhamma understand in theory that seeing is a dhamma that is real, that arises because of the appropriate conditions and then falls away, and that it does not belong to anyone. Hearing is another reality that is not self. When there are the appropriate conditions it arises and hears sound and then it falls away. When understanding of realities is more developed, there will not be a concept of self. At this moment everything is dhamma, but one does not really know yet that there are only dhammas. Therefore one should develop paññå so that one will know the truth.

But Sawong: Can attachment, lobha, and stinginess, maccchariya, arise together?

Sujin: This is not possible. Lobha is the reality that clings; it is attached to and enjoys the objects that are appearing. When stinginess arises, when someone wants to keep things for oneself, he is not happy. What feeling accompanies stinginess?

But Sawong: One feels unhappy.

Sujin: When there is unhappy feeling, what type of citta is there at that moment?

But Sawong: There is a citta accompanied by aversion, dosa.

Sujin: Because of his great compassion the Buddha taught about the feeling arising with each type of citta. Otherwise people would have misunderstandings and believe that stinginess could arise with attachment. Realities arise and fall away succeeding one another very rapidly and thus it seems that realities such as stinginess and attachment can arise together. For example, the moment of seeing is different from the moment of hearing, but it seems that both seeing and hearing occur at the same time.

But Sawong: What reality is fear of bandits?

Sujin: What type of feeing arises when there is fear, whatever kind of fear it may be and whatever its object may be?

But Sawong: When someone is frightened, there is unhappy feeling. Then there is citta with dosa, aversion, thus, akusala citta.

There are only ten minutes left for this session. This is the last night of Dhamma discussions in Phnom Penh. It is regrettable because people still have many questions. Someone asks whether there is each day someone among the Buddhists who is accomplished to the degree of becoming a sotåpanna, streamwinner, or a sakadågåmí, once-returner.

Sujin: If one has correct understanding and one develops paññå, the result depends on the appropriate cause. If there is the right cause it will bring its result accordingly.

But Sawong: In Kmer language we say that dhammas take beings somewhere. Kusala dhamma prevents beings from falling into an unhappy plane. However, as to akusala dhamma and avyåkata dhamma, indeterminate dhamma that is neither kusala nor akusala, where do they take beings to?

Sujin: If akusala kamma is a completed course of action ² , it can produce an unhappy rebirth as result. As to indeterminate dhammas, these include vipåka citta and cetasika which can arise in different planes of existence.

But Sawong: Someone asks about the three classes of dhamma: kusala dhamma, akusala dhamma and avyåkata dhamma. He wants to know in particular about the classification of sobhana dhammas, beautiful dhammas.

Sujin: Beautiful dhammas include kusala dhammas and also avyåkata dhammas that are sobhana, namely sobhana cetasikas that arise with sobhana vipåkacitta and sobhana kiriya citta ³ .

But Sawong: The last question is about nibbåna. What is nibbåna?

Sujin: Only paññå that can know this.

But Sawong: Can Mother Sujin say something to the listeners by way of conclusion?

Sujin: All of us in our group who have come to Cambodia wish to express their appreciation of the kusala citta of all people who are interested in the study of the Dhamma; their
study will be a condition for continuing the development of paññå.

But Sawong: The Abbot wishes to chant a recitation of texts on the occasion of this last session before Mother Sujin and the group return, and he invites Mother Sujin to come in front of him. Mother Sujin is the ambassador of the Dhamma, she has come to explain the Dhamma in Cambodia. We invite her to sign the book as a souvenir of her explanation of the Dhamma today.