“c. Silabbata-paramasa: When the heart abandons this Fetter, it no longer dotes on theories concerning moral virtue; it’s no longer stuck merely on the level of manners and actions. Good and evil are accomplished through the heart; activities and actions are something separate. Even though people who reach this level do good — taking the precepts, making gifts and offerings, or meditating in line with the good customs of the world — they’re not caught up on any of these things, because their hearts have reached the nourishment of virtue. They aren’t stuck on the particulars (byañjana), i.e., their actions and activities; nor are they stuck on the purpose (attha), i.e., the meaning or intent of their various good manners. Their hearts dwell in the nourishment of virtue: tranquillity, stability, normalcy of mind. Just as a person who has felt the nourishment that comes from food permeating his body isn’t stuck on either the food or its flavor — because he’s received the benefits of the nourishment it provides — in the same way, the hearts of people who have reached the essence of virtue are no longer stuck on actions or manners, particulars or purposes, because they’ve tasted virtue’s nourishment.”

“In the same way, those who are to know death clearly have to begin by practicing concentration as a foundation for developing liberating insight. How do the five sorts of above-mentioned sensation arise? What are their causes? How do they disappear? How do physical and mental feelings arise? How do they disappear? What are their causes? How do labels and concepts arise? What are their causes? How do they disappear? How do mental fashionings arise? What are their causes? How do they disappear? How does consciousness arise by way of the senses of sight, hearing, smell, taste, touch, and ideation? What are its causes? How does it disappear?

Altogether there are four levels to each of the five aggregates (khandhas): external and internal, staying in place and streaming outward. These can be known at all times, but only people who have the discernment that comes from training the mind in tranquillity and insight meditation will be able to know death on this level.

The discernment that arises in this way has been termed ‘pubbenivas-anussati-ñana, i.e., understanding past sensations, future sensations, and sensations in the present. These sensations differ in the way they arise and pass away. To know this is to have mastered one cognitive skill.”

http://www.accesstoinsight.org/lib/thai/lee/eyeof.html