When one does this, one may get a temporary freedom, but only to the extent of freedom from the Corruption of Sense’ Desires (Kamasava). One still has internal knowledge which is of a subtle nature. This means that when one closes one s eyes, one still sees internally. One sees colours, perhaps black or bright red; whatever one gazes at, one sees that thing in front of one’s eyes. This is one’s Craving for Becoming (Bhava Tan& #3642;ha).
Things which one does not concentrate one’s attention upon still give rise to mental becoming (Manobhava) so that one sees them. One may see animals or people and things which even though one has not concentrated one’s attention upon them still arise so that one sees them. Having seen them, consciousness (Vinnana) or knowledge, which is of the nature of subtle forms (Sukhuma rupa) must still accept them and know them.
If one is attached to the knowledge which arises from the practice of Samadhi, one is still attached to the Craving for Becoming (Bhava Tan& #3642;ha). If, however, one can get free from these kinds of knowledge one will finish and get free from Craving for Becoming.
Even though one gets free these images (Nimitta), and attains the Formless Realm (Arupa), where there is no object presented to the mind, but only con sciousness remains; one still has Craving for Non Becoming (Vibhava Tan& #3642;ha) and one still cannot get free from becoming.
When becoming takes place, then one must still cone to birth. When becoming stops, one no longer comes to birth.
If one wants to see Nibbana, one should wisely examine one’s own Realm of Becoming. None of the three realms of becoming arise in Nibbana, for they all arise within the aggregates. Thus, if one lets go of the aggregates, it is the same as letting go of the realms of becoming.
The reason for the realms of becoming arising within the aggregates is that given under the heading of Stage 3. Therefore one should give up all thoughts and all knowledge, because thoughts are one’s Formations Aggregate (Sankhara Khandha), and knowledge is one’s Consciousness Aggregate (Vinnan& #3642;a Khandha).
When one gives up thought and knowledge, all becoming ceases. As the Buddha constantly taught; which is in Pali:
“Ekahidhatu Ditthadhammika Sa Uppadisesa Bhavanisabbaso” etc., which means :
“When one has seen the One Element (Nibbana) then all Becoming ceases”. This is so, because of the ending of those states which lead to becoming; in other words, the ending of craving.
The end of craving depends only on the ending of thoughts; this is the root of the problem, for it is thought which leads to becoming. Thus, one who is going to be born in the Realms of Misfortune must think of the evil which he has done in the past. He will then go towards the Realms of Misfortune. If, however, he has done no evil, although he may wish to go to these realms, he cannot, because his thoughts are not tainted.
If one wants to go towards the Realms of Good Fortune, in other words towards the Human and Heaven Realms; one must dwell in thought, constantly recollecting the meritorious deeds which one has done.
If one wishes to go towards the Realm of Brahma, then one should constantly recall one’s behaviour (Dhamma) which has been in accordance with the Realms of Brahma.
Similarly, to attain the Realms of the Formless (Arupa) Brahmas, one should constantly recall one’s behaviour which has been in accordance with these realms.
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