The Corruptions of Insight

After comprehending the three characteristics, the meditator no longer reflects, but goes on with noticing those bodily and mental objects witch present themselves continuously. Then at the
moment when the five mental  faculties, namely, faith, energy, mindfulness, concentration, and wisdom, are properly balanced, the mental process of noticing accelerates as if it becomes
uplifted, and the bodily and mental processes to be noticed also arise much quicker. In a moment of in-breathing the rising of the abdomen presents itself in quick succession, and the falling also
becomes correspondingly quicker. Quick succession is also evident in the process of bending and stretching. Slight movements are felt spreading all over the body. In several cases, prickly
sensations and itching appear in quick succession momentarily. By and large, these are feelings hard to bear.


The meditator cannot possibly keep pace with that quick succession of varied experiences if he attempts to notice them by name. Noticing has here to be done in a general manner, but with
mindfulness. At this stage one need not try to notice details of the objects arising in quick succession, but one should notice them generally. If one wishes to name them, a collective designation
will be sufficient. If one attempts to follow them in a detailed manner, one will get tired soon. The important thing is to notice clearly and to comprehend what arises. At this stage, the usual
contemplation focused on a few selected objects should be set aside and mindful noticing should attend to every object that arises at the six sense doors. Only when one is not keen on this sort
of noticing should one revert to the usual contemplation. 


Bodily and mental processes are many times swifter than a wink of an eye or a flash of lightning. Yet if the meditator goes on simply noticing these processes he can fully comprehend them as
they happen. The mindfulness becomes very strong. As a result, mindfulness seems as if plunging in to any object that arises. The object too seems as if alighting on mindfulness. One
comprehends each object clearly and singly. Therefore the meditator then believes: "Bodily and mental processes are very swift indeed. They are as fast as a machine or an engine. And yet they
all can be noticed and comprehended. Perhaps there is nothing more to know. What is to be know has been known." He believes so because he know by direct experience what he has not
even dreamt of before.