The Four Planes of Consciousness (part 2)

As we have seen, there are four planes of citta: the sensuous plane of consciousness, the plane of rūpa-jhāna, the plane of arūpa-jhā na, and the plane of lokuttara citta, supramundane citta. When enlightenment is attained lokuttara cittas arise which directly experience nibbāna. The lokuttara citta is the highest plane of consciousness. There are four stages of enlightenment: the stages of the sotāpanna (streamwinner), the sakadāg āmī (once-returner), the anāgāmī (no-returner) and the arahat. At each of these stages the lokuttara kusala citta, the path-consciousness (magga-citta), arises which experiences nibbāna and eradicates defilements. The magga-citta of each of these stages is succeeded immediately by the lokuttara vipākacitta, the fruition-consciousness (phala-citta) which also experiences nibbāna. Wrong view has to be eradicated first. So long as one takes realities for self there cannot be the eradication of any defilement. The sotāpanna, the ariyan who has attained the first stage of enlightenment, has eradicated diṭṭhi completely, so that it can never arise again, but he has not eradicated all defilements. Defilements are eradicated stage by stage and only when arahatship has been attained all defilements have been eradicated. Only the right Path, the eightfold Path, can lead to enlightenment. The eightfold Path is developed by being mindful of the n āma and rūpa which appear in daily life, such as seeing, visible object, hearing, sound, thinking, feeling, attachment, anger or the other defilements which arise. This is actually the development of vipassanā, insight-wisdom. There are several stages of insight-wisdom. The characteristics of nāma and rūpa have to be investigated over and over again until they are clearly understood as they are and there is no more wrong view about them. The realization of the arising and falling away of nāma and rūpa, their impermanence, is a higher stage of insight which cannot be attained so long as the characteristic of n āma cannot be distinguished from the characteristic of rūpa. All the different stages of insight have to be attained in the right order. Paññā should continue to investigate the characteristics of realities as they appear through the six doors so that the three characteristics of conditioned realities, namely: impermanence (anicca), dukkha and non-self (anattā), can be penetrated more and more. When paññā has clearly understood these three characteristics enlightenment can be attained. Paññā which has become lokuttara paññā experiences nibbāna, the unconditioned reality. Nibbāna does not arise and fall away; it is the end of the arising and falling away of nāma and rūpa, the end of birth, old age, sickness and death. Nibbāna is the end of dukkha. When one has attained the first stage of enlightenment, the stage of the sotāpanna, it is certain that there will eventually be an end to the cycle of birth and death, an end to dukkha. When the person who is not an arahat dies, the last citta of his life, the cuti-citta (dying-consciousness) is succeeded by the paṭisandhi-citta (rebirth-consciousness) of the next life and thus life goes on. So long as there are defilements life has to continue. The fact that we are here in the human plane is conditioned by defilements. Even if there is birth in a heavenly plane, in a rūpa-brahma plane or in an ar ūpa-brahma plane, it is conditioned by defilements. The arahat has no more defilements, he does not have to be reborn in any plane. For him there will not be the arising of nāma and rūpa in a new life any more, and this means the end to the cycle of birth and death. We read in the Kindred Sayings (IV, Kindred Sayings on Sense, Third Fifty, Chapter 5, §152, Is there a Method?), that the Buddha spoke to the monks about the method to realize through direct experience the end to dukkha:

“Herein, monks, a monk, seeing visible object with the eye, either recognizes within him the existence of lust, malice and illusion, thus: ‘I have lust, malice and illusion,’ or recognizes the non-existence of these qualities within him, thus: ‘I have not lust, malice and illusion.’ Now as to that recognition of their existence or non-existence within him, are these conditions, I ask, to be understood by belief, or inclination, or hearsay, or argument as to method, or reflection on reasons, or delight in speculation?’ ‘ Surely not, lord.’ ‘Are not these states to be understood by seeing them with the eye of wisdom?’ ‘Surely, lord.’ ‘Then, monks, this is the method by following which, apart from belief… a monk could affirm insight thus: Ended is birth, lived is the righteous life, done is the task, for life in these conditions there is no hereafter.’ ”

We then read that the same is said with regard to the experiences through the doorways of the ears, nose, tongue, bodysense and mind. The development of understanding of all that is real, also of one’s defilements, is the way leading to the eradication of defilements, to the end of rebirth. This is the end to dukkha.