When knowing feeling (vedanā), when you label it as "feeling," the five aggregates are already included, aren't they? Then, doesn't wrong view fall away? Doesn't doubt cease? When knowing impermanence, do you still see the five aggregates, or do you see their non-existence? You see their non-existence.
Isn't it taught to know what's not there? Isn't it taught to know what replaces it? Non-existence is anicca (impermanence), replacement is saṅkhāra (formations), isn't that what's taught? When feeling ceases, isn't it replaced by new feeling? When perception ceases, isn't it replaced by new perception?
When volition ceases, isn't it replaced by new volition? When consciousness ceases, isn't it replaced by new consciousness? When form ceases, isn't it replaced by new form? Isn't this worth examining?
This is the resultant process, the aggregates of resultant round (vipāka vaṭṭa khandha). This is what needs to be known. Can what needs to be known be eliminated? No, it cannot be eliminated. Isn't it taught as knowing and eliminating? You must know from the second square.
When there is knowing, does craving, clinging, and kamma still come in the third? They are eliminated. Isn't this worth contemplating? Study this thoroughly. So then, cessation of feeling (What ceases? Craving ceases, Venerable Sir), cessation of perception aggregate (Craving ceases, Venerable Sir).
Cessation of formations aggregate (Craving ceases, Venerable Sir), cessation of consciousness aggregate (Craving ceases, Venerable Sir), cessation of form aggregate (Craving ceases, Venerable Sir). This is called transcending feeling. Craving doesn't arise.
Whether you observe feeling until it disappears, or intensely observe pain, observe pain - after a while, feeling ceases. When feeling ceases, don't people say the body becomes light and experiences an incomparable coolness? Think about this.
Speaking based on hearsay about feeling ceasing and being replaced - these are resultant phenomena. Can they be eliminated? You can never make them disappear by trying. Yet people are trying to make them disappear.
They're trying to make disappear what cannot disappear. It will never work. Think about it. Isn't this worth examining? It's what needs to be known in the second (stage).
When you know the five aggregates, do you see people? Do you see what you find - is it people or the five aggregates? If you don't see people, will you see devas? Will you see brahmas? What you find - is it humans, devas, and brahmas, or the five aggregates? Don't you need to distinguish between what you see and what you think? What you think is humans, devas, and brahmas. What you find is the five aggregates. Isn't this taught as Ñāta Pariññā (knowledge of the known)? Isn't this worth examining? Think about it.
Looking further, don't these aggregates arise and pass away? When seeing arising and passing, do you see aggregates or their non-existence? Non-existence means impermanence. Isn't it taught that "non-existence is impermanence, knowing is path"? The characteristic of impermanence is suffering truth, the characteristic of suffering is suffering truth, the characteristic of non-self is suffering truth. Is this pleasant or suffering? This must be known.
When knowing it as suffering, does the wrong perception of human happiness, deva happiness, brahma happiness still come? Now you know the truth. You need to know it as suffering. Isn't it taught that knowing eliminates? Does craving, clinging, and kamma still come? They're eliminated. Isn't it taught as knowing and eliminating? This needs to be studied.
Existing phenomena cannot be made to disappear in any way. Isn't it taught that feeling ceases and is replaced, perception ceases and is replaced, volition ceases and is replaced, consciousness ceases and is replaced, form ceases and is replaced? The cessation of defilements is primary. Isn't this worth studying? Think about it.
Isn't it worth asking what these defilements are? Wrong perception. Isn't it wrong to perceive the five aggregates as beings? That's ignorance. Don't these five aggregates arise and pass away? Which truth is this? (It's the truth of suffering, Venerable Sir).
Is it human happiness or suffering truth? Deva happiness or suffering truth? Brahma happiness or suffering truth? Does the ignorance that wrongly perceives this suffering truth as human, deva, or brahma happiness cease or not? Worth considering. Ignorance is ceasing. Isn't this worth examining?
When knowing the truth, knowing it as suffering, doesn't the wrong perception of human, deva, and brahma happiness disappear? When truth is known, doesn't falsity disappear? This is what's taught.
This point needs to be known again and again and again. The wrong view has disappeared. Does craving, clinging, and kamma still come? Aren't the three types of dependent origination cut off? When cut off, will there be future aggregates? Isn't this taught as the Truth of Cessation? This needs to be studied...