 The categorial analysis of dharmas is therefore a meditative practice of discernment of dharmas: it is not intended as a closed inventory of all existing dharmas “out there” in their totality, but rather “has a dual soteriological purpose involving two simultaneous processes” (Cox 2004A, 551). First, as “evaluative” analysis, the dharma typology maps out the constituents and workings of the mind and accounts for what makes up ordinary wholesome consciousness as opposed to the awakened mind. For instance, consciousness types that arise in a mind that has attained meditative absorption become increasingly refined and may never involve certain tendencies or defilements that might potentially occur in ordinary (even wholesome) consciousness. To watch dharmas as dharmas, writes Gethin (2004, 536), “involves watching how they arise and disappear, how the particular qualities that one wants to abandon can be abandoned, and how the particular qualities that one wants to develop can be developed. Watching dhammas in this way one begins to understand […] certain truths (sacca)—four to be exact—about these dhammas: their relation to suffering, its arising, its ceasing and the way to its ceasing. And in seeing these four truths one realizes the ultimate truth—dhamma—about the  world.”[9]