The cittas which can be conascent-predominance-condition:
the cittas which perform the function of javana (impulsion) in the process
of cittas and which are accompanied by at least two roots, hetus.
Altogether there are fifty-five
types of citta which can perform the function of javana, but one of those
is not accompanied by hetus, namely, the smile-producing consciousness
of the arahat (hasituppada citta). This is an ahetuka kiriyacitta which
performs the function of javana[174], but since it is ahetuka, without roots,
it cannot be predominance-condition. The two types of moha-mula-citta, cittas
rooted in ignorance, cannot be predominance-condition either since they
have moha as their only root. Thus, out of the fifty-five types of citta
which can perform the function of javana, there are fifty-two types of citta
which can be predominance-condition. They are the following types:
- 8 lobha-mula-cittas, cittas rooted in attachment
- 2 dosa-mula-cittas, cittas rooted in aversion
- 8 maha-kusala cittas
- 8 maha-kiriyacittas
- 5 rupavacara kusala cittas
- 5 rupavacara kiriyacittas
- 4 arupavacara kusala cittas
- 4 arupavacara kiriyacittas
- 4 magga-cittas (path-consciousness, lokuttara kusala citta)
- 4 phala-cittas (fruition-consciousness, lokuttara vipakacitta)
Of the eight types of lobha-mula-cittas,
four are accompanied by wrong view, ditthi, four are without wrong view,
four are accompanied by pleasant feeling, four by indifferent feeling,
four are unprompted, four are prompted (induced by someone else or by oneself).
Of the two types of dosa-mula-citta, one type is unprompted and one type
is prompted. Of the eight types of maha-kusala cittas (kusala cittas of
the sense-sphere) and of the eight types of maha-kiriyacittas (kiriyacittas
of the arahat which belong to the sense-sphere), there are four out of
the eight types which are accompanied by panna, and four which are unaccompanied
by panna, four which are accompanied by pleasant feeling and four which
are accompanied by indifferent feeling, four which are unprompted, and four
which are prompted.
The five types of rupavacara
cittas (kusala cittas and kiriyacittas of the arahat) are jhanacittas corresponding
to the five stages of rupa-jhana, and the four types of arupavacara cittas
(kusala cittas and kiriyacittas of the arahat) are jhanacittas corresponding
to the four stages of arupa-jhana. All jhana-cittas are accompanied by
panna. When jhana is being developed there has to be one of the four predominant
factors which condition the accompanying dhammas by way of predominance-condition.
There are four types of magga-cittas,
lokuttara kusala cittas experiencing nibbana, which correspond to the
four stages of enlightenment. The four types phala-cittas are lokuttara
vipakacittas, the results of the magga-cittas. All lokuttara cittas are
accompanied by panna. The magga-citta is succeeded immediately by phala-citta
within the process of cittas during which enlightenment is attained; the
phala-citta is the only type of vipakacitta which performs the function
of javana, and thus it can be predominance-condition.
Thus, there are fifty-two types
of cittas performing the function of javana which can be conascent-predominance-condition.
The factors chanda and viriya, when they are predominance-condition, can
arise only with these types of javana-cittas. As regards the factor vimamsa,
investigation of Dhamma, this is panna cetasika and, as we have seen, this
does not arise with all sobhana cittas of the sense-sphere; all jhanacittas
and all lokuttara cittas, however, are accompanied by panna. Vimamsa can
only be conascent-predominance-condition when it accompanies those javana-cittas
which are associated with panna.
Vimamsa is panna cetasika, but
when it has the conditioning force of conascent predominance-condition
it is called vimamsa.
Footnote
