Then one attains the following four states leading to Transcendental Consciousness:
1. Preparatory (Parikamma). This is the state when one’s heart base has still not abandoned the Formations (Sankhara). The formations arise when mindfulness slips and when the Citta of the Sensual Realm connected with under standing, dies away, which means that it falls to the passive state and a different type of Citta arises.
2. Approximation (Upacara). If the Citta of the sensual realm connected with understanding, cuts the stream of the passive state causing it to cease; and this type of Citta gives rise to the thought that, “this is not myself, I am not this”, then those aforementioned objects cannot arise. This is called “approximation”.
3. Adaptation (Anuloma), or Absorption (Appana). When the Insight (Vipassana) into the Characteristic of Non Self (Anatta), cuts the stream of becoming, so that all three Realms of Becoming cease; this is called “Adaptation” or “Absorption”.
4. Adoption (Gotrabhu). When one leaves the images which arise due to the formations (Sankhara Nimitta), as previously mentioned, the heart base is left empty, and this is called “adoption”. This means that the Citta leaves the Mundane State and takes on, or adopts the Transcendental State. When craving for sense desires, craving for becoming, and craving for cessation, all cease, then the state called “Become Great” (Mahaggata) arises. When the Path (Magga) arises, the Fruition (Phala) arises, which means that the Citta does not disappear, nor appear, not does it have the state of the Descending (Cuti) Citta, nor Birth.
When finished, the Citta then falls to the passive state, as before. In other words, the Citta attains and comes to know the Transcendental State, after which it falls to the passive state.
Explanation of the Four Noble Truths
One’s Reviewing Knowledge (Paccavekkhan& #3642;a Nana) occurs in the Mind Process (Mano Vithi), investigating the Path Conditions (Magga Dhamma) and Fruition Conditions (Phala Dhamma) which one has attained; defining the Truth of Suffering (Dukkha Sacca); abandoning the Cause of Suffering (Samudaya Sacca); realising the Cessation of Suffering (Nirodha Sacca); and developing the Path which leads to the Ceasing of Suffering (Magga Sacca).1
1. Defining the Truth of Suffering is the defining of:
a) Mind and Body (Nama Rupa).
b) The Five Aggregates (5 Khandha).
c) The Twelve Fields of Sensation (12 Ayatana).
d) The Eighteen Elements (18 Dhatu).
e) The Twenty Two Faculties (22 Indriya).
For, these are the Truth of Suffering.
2. Not understanding the above factors, so that one seizes and grasps hold of them is the Cause of the Arising of Suffering.
3. If one lets go of and abandons the above factors, this is the Cessation of Suffering.
4. Those actions which we do in order to let go of and abandon the above factors, is the path which is clearly seen by oneself (Sandit& #3642;t& #3642;hiko), and is the state called Buddha, which means, “one who knows” – who knows the deathless. Dhamma.
There is a path to the end of suffering a gradual path of self improvement, which is described more detailed in the Eightfold Path. It is the middle way between the two extremes of excessive self indulgence (hedonism) and excessive self mortification (asceticism); and it leads to the end of the cycle of rebirth. The latter quality discerns it from other paths which are merely wandering on the wheel of becoming , because these do not have a final object. The path to the end of suffering can extend over many lifetimes, throughout which every individual rebirth is subject to karmic conditioning. Craving, ignorance, delusions, and its effects will disappear gradually, as progress is made on the path.
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