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Buddhadharma : Winter 2007
buddhadharma| 61 |winter 2007 to be clearly aware of the intention to bend your arm. however, when your practice matures, you will be clearly aware of the intention to bend with- out confusing it with anything else. Therefore, any time that you want to change your bodily posture, you should note the intention first, and then note the actual movements involved. when first beginning the practice, you change your bodily posture often without noticing it. Because of this, you tend to think, “The body is fast; the noting mind is slow.” however, as your insight matures, it seems as if the noting mind is welcoming the object in advance. you are able to note the intentions to bend or stretch, sit or stand, walk, and so on, as well as the different move- ments involved in bending, etc. Then you realize, “The body is slow; the noting mind is quick.” you experience for yourself that only after the inten- tion to move has arisen can the movement of bend- ing, stretching, and so on take place. By noting every object that occurs, you expe- rience for yourself that the noting mind arises whenever there is an object. Moreover, at times the rising and falling of the abdomen becomes so subtle that you cannot note them. Then you real- ize that the noting mind cannot arise if there is no object. at this level, you are able to see one object dis- appear before noting a new object, and, therefore, you clearly see the beginning, middle, and end of the object. Clearly seeing each object instantly aris- ing and immediately disappearing with each noting, you understand the impermanence of objects. By seeing the universal characteristic of imper- manence, one also comes to understand that all that one has craved, grasped, and relied on for one’s sta- bility, security, and happiness is also impermanent. with this realization, one recognizes that relying on changeable conditions is dukkha, unsatisfactory. Moreover, when one realizes that all phenom- ena change, one also sees that one cannot control any phenomena, since all phenomena arise and pass away due to their own causes and conditions. Because all phenomena is outside of one’s immedi- ate control, it is therefore impersonal, or not-self. seeing for yourself that every object that you note directly is impermanent, unsatisfying, and not-self, you reflect that all other phenomena that are not personally experienced must also be imper- manent, unsatisfying, and not-self. This inferential knowledge is called anumana-ñana. Those who are less analytical or knowledgeable, or who give priority to continuous noting rather than analyz- ing, experience less reflection on this inferential knowledge. Those who give precedence to it tend to reflect a lot. For some meditators, though, anal- ysis of this realization continues interspersed with their noting, and their practice stagnates. Even without this kind of analysis, your under- standing will become clearer at the higher levels of insights. so you should give priority to noting, rather than analyzing. if analyzing does occur, it should also be noted without fail. after you realize the arising and passing away of all phenomena inferentially, you will simply be ➤ continued on page 82 adrianfiSh