"We must have faith in kamma and rely on wisdom. Wisdom consists of sammā-diṭṭhi and sammā-saṅkappa (2 wisdom factors), sammā-vāyāma, sammā-sati, and sammā-samādhi (3 concentration factors) - aren't these taught as the 5 factors of insight?
What we observe isn't humans, devas, or brahmas - it's the five khandhas. We only find khandhas. We need to understand these khandhas.
Whether you meditate for a year, if you don't understand khandhas, can sakkāya-diṭṭhi be eliminated? But if you understand in one morning's sitting, won't sakkāya-diṭṭhi be eliminated? Is the length of sitting important, or is quick understanding important? Quick understanding is what's needed.
Shouldn't we study the khandhas, āyatanas, dhātus, and Noble Truths? We must study the advantages and disadvantages of the khandhas.
When first sitting in meditation, it's comfortable - that's sukha-vedanā. After about 15 minutes, don't you get stiff? Is it comfortable or uncomfortable? That's dukkha-vedanā.
Look at the khandhas - they're showing us. We're not creating this - the khandhas are showing us. Don't you sometimes feel stiff, aching, painful, tight, hot, dizzy, itchy?
Is this our doing or the khandhas showing us? This is rūpakkhandha. Consider this. Isn't it taught as 'rūpati rūpaṃ' - subject to change and destruction? Is it stiffness or change? Is it pain or change? Is it aching or change? Is it dizziness or change? Is it tightness or change? Is it cold or change? Is it itching or change? There's only the nature of change, and nothing exists except the changing nature and the knowing nature. Isn't this worth studying? Isn't this taught as understanding and abandoning?
Vipassanā knowledge needs to be concise. Consider this - some achieve it in an hour, while others like Uggasena attained arahantship while falling from sixty feet high. Haven't you heard these recordings?
So what's more important - sitting meditation or understanding the khandhas? But you must sit to find the khandhas. Can you find khandhas just by seeing arms and legs? The body parts are the 32 parts - these are conventional objects. The five khandhas are ultimate objects. Isn't this worth studying?"
"If we see things in terms of persons and beings, that's conventional reality (paññatti ārammaṇa). Ultimate reality (paramattha ārammaṇa) is the five khandhas - mental and physical phenomena. Don't we need to understand nāma-rūpa? We need to distinguish between conventional and ultimate reality.
When we see things in terms of persons and beings, there's conflict between people. When people don't get along, is this happening in ultimate reality or conventional reality?
Listen to the Dhamma and turn your wisdom to the khandhas - as the Mogok Sayadaw taught. When wisdom turns toward the khandhas, can rāga (lust), dosa (hatred), and moha (delusion) arise? No, they cannot. Isn't it worth examining why?
Doesn't rūpakkhandha change and dissolve? Doesn't vedanā arise and pass away after experiencing? Doesn't saññā arise and pass away after perceiving? Doesn't saṅkhāra arise and pass away after forming? Doesn't viññāṇa arise and pass away after knowing? Do we find the five khandhas or do we find their non-existence? Isn't non-existence taught as anicca? Isn't knowing taught as magga?
At that moment, do rāga, dosa, and moha arise when wisdom turns to the khandhas? Doesn't the Sayadaw teach this as the time of practice? Isn't this called the work of wisdom? It's wisdom-work, consider this.
Everyone can see kamma-work. They can also see jhāna-work. But wisdom occurs within the mind and understanding. Isn't this worth studying? This is for the cessation of defilements..."
When we see things in terms of persons and beings, there's conflict between people. When people don't get along, is this happening in ultimate reality or conventional reality?
Listen to the Dhamma and turn your wisdom to the khandhas - as the Mogok Sayadaw taught. When wisdom turns toward the khandhas, can rāga (lust), dosa (hatred), and moha (delusion) arise? No, they cannot. Isn't it worth examining why?
Doesn't rūpakkhandha change and dissolve? Doesn't vedanā arise and pass away after experiencing? Doesn't saññā arise and pass away after perceiving? Doesn't saṅkhāra arise and pass away after forming? Doesn't viññāṇa arise and pass away after knowing? Do we find the five khandhas or do we find their non-existence? Isn't non-existence taught as anicca? Isn't knowing taught as magga?
At that moment, do rāga, dosa, and moha arise when wisdom turns to the khandhas? Doesn't the Sayadaw teach this as the time of practice? Isn't this called the work of wisdom? It's wisdom-work, consider this.
Everyone can see kamma-work. They can also see jhāna-work. But wisdom occurs within the mind and understanding. Isn't this worth studying? This is for the cessation of defilements..."
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