Talk Eleven: On Insight Knowledges (Step by Step)
Beginning yogis, and yogis whose sati and samādhi are not yet strong, need to contemplate with the perception of noting (as in the Mahāsi system). When sati and samādhi become well established, one can contemplate directly the arising objects without verbal noting.
However, with refined objects and insufficient mindfulness, the yogi may slip into torpor. Therefore, it is important to contemplate whatever phenomena arise, not only defilements such as greed (lobha) and anger (dosa). Contemplating refined objects incorrectly leads to wrong view and delusion. For example, merely hearing a sound without contemplation becomes wrong view; not contemplating it becomes delusion.
At the knowledge of rise and fall, anicca is known in an inclusive way. When dissolutions are seen clearly in sections, this is bhaṅga ñāṇa. It is no longer like the earlier crumbling or collapsing experience—such as sesame seeds bursting in a hot pan (as explained previously in Talk Ten).
When the vanishing is seen clearly, the arising again also becomes clear. In this way, one is freed from uccheda-diṭṭhi (the view of annihilation). Even at the stage of knowledge of disenchantment, one is still seeing only anicca. However, the arising process becomes increasingly narrowed, and anicca becomes clearer.
The yogi must continue to put forth effort in all four postures, and the desire for deliverance of the mind will naturally arise. Whether the eyes are closed or open, the yogi continually sees anicca; it feels as though he is encircled by fire. A strong desire arises to see the place where dukkha ceases.
Previously, seeing anicca felt pleasurable and even thrilling. Now, there is no desire for it. Instead, there is a wish to be freed from anicca itself. A change in knowledge is a change in the nature of the mind. In reality, the entire process of knowledge is itself anicca.
Mogok Sayadaw repeatedly warned practitioners not to take pleasure in these experiences, because attachment to them can block realization. Whatever is occurring here is still only anicca and still dukkha; path knowledge has not yet arisen. Insight can still fall back at this stage—for example, when one stops practicing due to weariness or discouragement.
Therefore, the yogi must apply continuous effort, like a person rubbing two pieces of bamboo together until fire appears.
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