Samyuttanikaya Sagathavagga 7th Andhavagga 2nd Cittasutta:

(180) The deva asked,
        What leads the world?  What propels it forward?
        All the world evolves with the power of a dhamma, what is it?
(180) The Buddha answered,
        Citta leads the world.  Citta propels it forward.
        All the world evolves with the power of a dhamma, it is citta.

 This demonstrates the importance of citta, which is consciousness, which experiences and knows, which is eminent in experiencing whatever appears.  Citta not only sees, hears, smells, tastes  and knows bodysense contact, but also thinks intricate thoughts of all kinds.  Each person's world evolves with the power of his citta.  Some people have accumulated a lot of kusala (goodness, wholesomeness); even though they see anyone filled with akusala-dhamma (unwholesomeness), their citta, with the accumulated kusala, would still occasion metta, karuna, or upekkha (indifference) to arise, while the world of others is the world of hatred, displeasure, anger and irritation.  Each person is therefore his own private world, at each instant, in reality.

It seems that we all live in the same world, but in reality things that are rupa-dhamma that can appear through the eyes, ears, nose, tongue, bodysense and mind would not seem important if there were no citta, which is a reality that experiences them.  But because citta experiences objects that appear through the eyes, ears, nose, tongue, bodysense or mind, each person's world evolves according to his citta.  Which world is better: the world of a lot of accumulated kusala, ready for metta, karuna, mudita and upekkha to arise, or the world of hatred and irritation.  To see the same individual, hear the same story about him can cause each personas world to condition metta or hatred according to the power of each one's distinct accumulations.

 What appears through the eyes seem to indicate that there are many people in this world depending on the time and place.  But if we fully realize the characteristics of the experiencing element, or the consciousness which arises and sees that which appears, at that moment we would know the instant was only seeing, uniquely the world of sight, not a person, animal nor any material things.  At that precise instant, there is only seeing, not yet thoughts about the shape, size and other matters concerning the thing seen.

 It should be correctly understood that the moments we think of the world, animal, person or various objects are moments citta thinks thoughts about what appears through the eyes.  But the moment of seeing is another instant, not the moment we are thinking of what appears.  Each person has a succession of single citta arising consecutively till they seem like a wide world, full of people and things.  But to truly understand the world we must know that realities appear only with each moment of citta.  Because they arise and fall away consecutively with great speed, they seem like an ever-lasting, ostensibly permanent world with a multitude of animals, people and things.  In reality, each moment of the world is the citta arising to experience an arammana for only an instant then falls away.

 In Khuddakanikaya mahanidesa 8th pasurasuttanidesa 319, there is the following passage: The word ‘mind’ in the context of ‘Think ditthi with the mind’ means mind, which is citta, heart, manasa, hadaya, pandhara, mana, manayatana, manindriya, vinnana, vinnana-khandha, mano-vinnana, element born of phassa etc.

 The Buddha used many words to help us understand the characteristics of citta, which everyone possesses.  It is difficult to comprehend the characteristics of what is uniquely the element of consciousness because it is the reality that knows, that itself experiences.  Although everyone probably understands some meanings of citta or ‘mind’ that each has, we only know that we have it.  Without examination we do not know exactly when or which moment is citta.

  In Atthasalini Atthakatha Dhammasanganipakarana Cittuppadakandha athipayacittanidesa, there is the following passage: That a reality is called citta is because citta is an intricate reality.

 There is a multitude of consciousness, not just one.  Citta is an intricate reality.  Its intricacy appears when we think diverse thoughts.  No matter what we do each day, when we consider it, we realize it was all according to the intricacies of citta.

 What have we done today?  Then this evening or tomorrow, what shall we do?  If there were no citta, nothing can be done.  We all have things to do every day depending on our individual lives.  We can see that all actions are according to the intricacies of each person's citta which causes various physical actions and vocalizations in daily life.  Citta is a reality that thinks.  We think a lot, each differently.  Among those who are interested in dhamma studies, the considerations differ.  Opinions about the practice of dhamma also vary.  Even   worldly matters, happenings in the lives of people in each country which collectively become current world events occur according to the intricacies of each person's mind.  Thus is the present world, depending on the thoughts of each contemporary individual.  And how the world will be tomorrow would be according to the citta that thinks distinct intricacies.

 It is evident that citta is an intricate reality.  The seeing citta of the eye is one kind, different from the hearing citta, which is another, and distinct from the thinking citta, for example.

 Called ‘mana’ because (citta) experiences arammana

 The word arammana or alambana means that which citta knows.  When citta, or consciousness or mind element arises, that which citta experiences is called ‘arammana’.

 Is sound real?  When hard things come into contact, they condition sound.  But if, at that instant, no citta arose to experience it, the sound is not arammana.  Therefore, no matter what happens because of conditions, if the citta did not experience it then, it is not arammana.

 Called ‘hadaya’ because (citta) is an internal reality.

 Citta is internal because it is conscious of arammana that appears. Arammana is external because it is what citta is experiencing.

 The study of citta is then the examination of conditioned realities that are appearing right now, both internally and externally.  Only then do we realize the
 characteristics of citta.  Citta is real but where is it?  Citta is an internal reality: while seeing the citta is not outside, color is appearing externally.  Citta is a conditioned reality that is within, a reality that is experiencing that which appears through the eye.

 Developing panna requires knowledge of the characteristics of realities exactly according to the truth that the Buddha had omniscience of and manifested.  Cittanupassna-satipatthana is therefore to be mindful and not forget to take notice, examine and study whenever we see, and gradually develop the knowledge that the reality that sees is a consciousness, a mind element that experiences that which appears through the eye.

 While hearing sound, sati is able to arise and realize that the reality that  hears, is a reality that experiences, is a consciousness.  It is an internal reality which is hard to examine and know.  The reality that hears sound arises to experience sound and falls away immediately.  Citta, which is a consciousness, arises and falls away very rapidly.  When we correctly understand that citta is seeing, hearing, thinking, etc. sati-patthana (development of experiencing realities through awareness) would arise and realize the characteristics of citta which is what experiences, the conscious element of that moment.

 To develop wisdom enables us to recognize the characteristics of realities correctly in accordance with the dhamma that the Buddha manifested until full realization of the ariyasacca-dhamma, which can eradicate kilesa, and attain of the ariya-puggala status: the sotapanna, sakadagami, anagami and arahanta respectively.

 Called 'pandhara' because of its purity.  This word the Buddha intended the bhavanga-citta.

 Citta is a reality that arises and then falls away immediately.  The falling away of the previous citta conditions the next one to arise.  The seeing citta arises and falls away.  Therefore, there are not only citta that see, hear, experience bodysense nor think all the time.  While we sleep deep and dreamlessly, citta arise and experience arammana continuously, however, not the arammana through the eye, ear, nose, tongue, bodysense and mind. Any citta that is not conscious of the arammana through the eye, ear, nose, tongue, bodysense and mind is a bhavanga-citta, a life-continuum of a person in a certain birth.  It keeps that lifetime until other citta arise to experience arammana through the eye, ear, nose, tongue, bodysense or mind alternately, consecutively, until being that person comes to an end.

 Therefore, citta is called pandhara because of the meaning ‘purity’ which the Buddha intended bhavanga-citta that is pure only momentarily when citta does not experience arammana through the eye, ear, nose, tongue, bodysense or mind.  While sleeping deeply everyone seems pure, without liking, hating,  jealousy, stinginess, egotism, loving-kindness, nor beneficence, because there is no seeing, hearing, knowing bodysense nor thoughts whatever.  While citta arises to experience arammana through the eye, ear, nose, tongue, bodysense or mind, we can realize that citta is impure because of a multitude of different kilesa accumulated, making us pleased to see pleasant things and irritated, displeased to see things we do not like.

 When citta arises to experience arammana through the eye, ear, nose, tongue, bodysense and mind, how do we feel?  Indifference, gladness and sorrow are not citta but each a kind of cetasika which the Buddha decreed vedana-cetasika. Citta is a nama-dhamma that is eminent and presiding in experiencing arammana.  But citta is not a vedana-cetasika that feels indifferent, glad or sad about the arammana which is appearing.  Realities that arise cannot do so spontaneously but must depend on other realities as conditions for them to arise together.  Citta must arise simultaneously with cetasika.  Cetasika must accompany citta.  Citta and cetasika arise and fall away together, know the same arammana, and rise and fall away at the same location.  Each citta that arises is caused and accompanied by various cetasika, and performs different functions, thus there are several distinct kinds of citta.

 No one likes it when the citta is irritated, agitated, restless, sad or upset.  But we like the moment it is happy, fun and entertaining.  However, while we are having fun, being merry and entertained, the citta is not pure because it arises concurrently with lobha-cetasika, which is the reality that attaches, desires, likes and enjoys the arammana.  We study the dhamma teachings of the Buddha so that satipatthana (mindfulness, awareness) remarks and experiences characteristics of realities that appear and develop panna by studying, examining and taking notice until the knowledge is fully realized correctly according to the truth.  It studies which reality is kusala, akusala, and neither kusala nor akusala.  All akusala, no matter how coarse or minute, are still akusala, not only when anger arises.

 Some may ask how anger can be prevented.

 Realities are anatta.  So too is dosa.  Dosa arises because of conditions.  The person who has eradicated dosa completely, whose dosa-cetasika never arises again, is the person who has developed panna until they realize the ariyasacca-dhamma [1 The four ariyasacca-dhamma are
  Dukkha-ariyasacca : All sankhara-dhamma are impermanent.  They arise and fall away and, therefore, are dukkha, not to be attached to or taken pleasure in.
  Dukkha-samuddaya-ariyasacca : Tanha or lobha, pleasure and attachment, is the samuddaya, or the cause for dukkha to arise.
  Dukkha-nirodha-ariyasacca : Nibbana is a reality that eradicates dukkha by eradicating kilesa which is the cause of dukkha.
 Dukkha-nirodhagamini-patipada : The eight ariyamagga or the development of sati-patthana is to develop panna to realize ariyasacca-dhamma.  This is the way to eradicate dukkha.] and attain the state of an ariya-puggala of the anagami level.

There are four levels of realization of the ariyasacca-dhamma and becoming the ariya-puggala.

 The sotapanna realizes ariyasacca-dhamma, experiences nibbana for the first time and eradicates wrong view and doubt in the characteristics of realities.  When the sotapanna-puggala develops panna further, he realizes ariyasacca-dhamma, experiences nibbana again and eradicates contentment in the coarser sight, sound, taste, photthabba, to become the sakadagami-puggala.  When the sakadagami-puggala develops panna further, he realizes ariyasacca-dhamma, experiences nibbana once more and eradicates attachment to the sight, sound, taste, photthabba, as well as eradicates dosa to become the anagami-puggala.  When the anagami develops panna further, he realizes ariyasacca-dhamma, experiences nibbana one last time and eradicates all the rest of the akusala-dhamma to become the arahanta.  When the arahanta attains absolute parinibbana, there is no more rebirth.

 When we understand that each level of lokuttara-panna of the ariya-puggala eradicates levels of kilesa respectively, we must study to understand the way to practice and develop panna to fully realize the realities that appear and truly eradicate kilesa as the Buddha had manifested.

 Even after the Buddha had manifested the characteristics of citta in the meaning of the word ‘pandhara’, he also explain citta via the definition of the word ‘manayatana’ for deeper understanding.

 Called 'manayatana' because mana is ayatana, because the latter means home, origin, meeting place and the cause.  Truly, for even phassa arises in mana. The sight, sound, taste, and external photthabba meet at mana as arammana thereof.  It even signifies cause for it causes photthabba etc., by definition as sahajata-paccaya.

Every instant of citta is a reality that experiences, the element that knows, the consciousness that cognizes.  But to understand the anatta characteristics of citta more fully is to know that citta is manayatana because it is the home, the origin, the meeting place and the cause [of realities].

Though in reality sight exists, sound arises, smell is conditioned to arise, taste exists, cold, heat, softness or hardness exists, if there were no citta to know them, to be the meeting place for these realities, things appearing through the eyes cannot appear, neither can sound, smell, taste, cold, heat, softness nor hardness.  Because citta is a reality that experiences, it is the home, the  place, the cause for realities to appear.  The color behind us cannot appear because it does not meet or come into contact with the seeing consciousness or citta.  Citta therefore does not arise to see what is behind.  Even though kamma is the condition for the cakkhuppasada to arise and fall away continuously as long as we are not blind, the citta that sees does not arise all the time.  Whenever color appears, citta is manayatana, the meeting of the rupa that comes into contact with the seeing consciousness.  At that instant when rupa impinges on the cakkhuppasada, is rupayatana.  Whatever realities meet at the moment are all individual ayatana.

Sound must meet the sotappasada and the citta, only then citta can arise to experience sound which appears.  Citta is therefore manayatana, the meeting of realities that are appearing.

In the Atthasalini there is the following passage: citta means cause for citta is the condition for phassa etc.

 Phassa is one of the 52 kinds of cetasika.  Phassa-cetasika is a nama-dhamma on which arammana impinges.  When rupa comes into contact with another rupa, for example a tree falls to the ground, this contact is not phassa-cetasika.  When sound impinges on the ear, the sotappasada is a rupa, sound is another, but if the phassa-cetasika does not arise and come into contact with the sound that is in contact with the sotappasada, the citta that hears cannot arise.

 Phassa-cetasika is a nama-dhamma that arises with citta, falls away simultaneously, experiences the same arammana and originates at the same place as the citta.  Citta is therefore the cause of phassa.  In the plane of the five khandha, citta and cetasika must arise at one rupa or another, whichever rupa is the place where citta and cetasika arise that rupa is a vatthu-rupa.  The cakkhuppasada is a vatthu-rupa because it is the place of origin of the citta and cetasika that arise simultaneously.  Realities cannot arise alone by themselves but must have other realities as conditions arising concurrently at the time.

 The reality that conditions other realities to arise simultaneously is the sahajata-paccaya.

 Saha means together, simultaneous.

Jata means arise, birth.

Thus citta is the sahajata-paccaya for the cetasika that arises simultaneously with it and the cetasika is the sahajata-paccaya of that citta.  When phassa-cetasika arises to meet an arammana the citta that arises simultaneously with the phassa-cetasika knows the arammana that the phassa-cetasika is in contact with. It is not that phassa-cetasika comes into contact with one arammana and the accompanying citta another.  Whenever  phassa-cetasika arises in contact with a sound, the sota-vinnana-citta that arises simultaneously knows the same sound as arammana.

 The four paramattha-dhamma are citta, cetasika, rupa and nibbana.  Each paramattha-dhamma is condition for other paramattha-dhamma that are sankhata -dhamma to arise: citta is paccaya for cetasika and also rupa to arise (with certain exceptions), cetasika is condition for citta and rupa to arise (with certain exceptions). Rupa is paccaya for other rupa, and paccaya for citta to arise when rupa is vatthu, that is, when it is basis for citta to arise; as well as when it serves as arammana for that citta.  This according to the characteristics of the paramattha-dhamma conditioned by different paccaya such as sahajata-paccaya.

 Citta and cetasika are sahajata-paccaya for rupa to arise simultaneously the instant citta arises in the (the instant it is falling away).  Citta does not order rupa to arise.  Cittaja-rupa, or rupa conditioned by citta to arise, occurs concurrently with the citta at the moment of upada. This with the exception of the patisandhi-citta because when patisandhi-citta arises it is accompanied only by kammaja-rupa, or rupa that arises because of kamma there is no cittaja-rupa.  When the patisandhi-citta has fallen away, citta is paccaya for rupa to arise concurrently from the pathama-bhavanga, or the first bhavanga onwards, excepting the ten davipanca-vinnana-citta (5x2 panca-vinnana): 2 seeing citta, 2 hearing citta, 2 smelling citta, 2 tasting citta, 2 bodysense citta; and the cuti-citta of the arahanta.  Otherwise, any instant the citta arises in the plane of the five khandha, it is always accompanied by a cittaja-rupa in every upada-khana.

 Each person accumulates realities intricately and distinctly.  Some have more akusala, others more kusala.  But for those who understand about developing sati-patthana and practice accordingly, all kusala would become parami that supports and assists sati to be mindful and conscious of characteristics of realities, which are not entities, people or the self, until they are able to fully realize ariyasacca-dhamma, eradicate kilesa completely, level by level.  For those who are only beginning to develop sati-patthana, sati-patthana is not yet strong while the notion of self is still powerful.  Whether while seeing, hearing, despising akusala or practicing kusala, they still hold realities to be us, to be our kusala.

 The aim of studying the paramattha-dhamma about citta is to provide conditions that promote understanding of the characteristics of the citta that is seeing, hearing, thinking etc. so sati-patthana can arise and be mindful of these characteristics in the reality that is consciousness, the element that knows, which is experiencing whatever appears.

 While studying citta, do not assume to clearly know the characteristics of that citta already.  The objective of the study is not to become expert about citta, but to accumulate sankhara-khandha to condition sati to arise and be mindful of the citta, which is a nama-dhamma or the element of knowing, which is conscious now- in order that the developed panna could attenuate attachment to realities as the self.

1. What is bhavanga-citta?  Does it experience arammana?
2. When is citta called pandhara, and why?
3. What are citta and cetasika conditions for?
4. What is rupa condition for?
5. How many levels of attainment are there in the realization of the ariyasacca-dhamma to become the ariya-puggala, and what are they?
6. What is vatthu-rupa?
7. What is ayatana?  Which realities are ayatana?
8. What is sahajata-paccaya?
9. What is cittaja-rupa?  When do they arise?  In the plane of the five khandha, which citta does not condition cittaja-rupa to arise?
10. What is the true purpose of the study of dhamma?

 The Atthasalini Cittuppadakandha further explains the word ‘citta’ as follows:

 To further explain ‘citta’: called citta because of the meaning ‘to think’.  Explanation: [to think is to] experience arammana clearly. In addition because the word ‘citta’ is common to all citta, including kusala-citta, akusala-citta and mahakiriya-citta of the lokiya type. Called ‘citta’ because it accumulates latent tendencies in continuation, with the efficiency of the javana-vithi.  Called ‘citta’ because they are realities where kamma-kilesa accumulate vipaka (result of kamma).  Called ‘citta’ because of its intricate nature as well as producing intricate results.

 If we study texts collected from more recent periods, we learn that the six characteristics of citta given there come from passages of the Atthasalini Atthakatha Dhammasanganipakarana which explains ‘citta in separate perspectives:

1. Called ‘citta’ because of the meaning ‘to think’, explanation: because it experiences arammana clearly.
2. Called ‘citta’ because it accumulates innate tendencies with the efficiency of javana-vithi.
3. Called ‘citta’ because it is a reality where kamma and kilesa accumulate vipaka.
4. Called ‘citta’ because its nature is intricate (In later texts this is generally divided into 2 categories: in its intricate arammana and in its sampayutta-dhamma (accompanying realities).
5. Called ‘citta’ because it renders [accumulations] intricate.

Called ‘citta’ because of the meaning ‘to think’, explanation: because it experiences arammana clearly.

Everybody thinks.  If we take notice and consider thinking we will see that we really think a lot in diverse directions, without possibility of stopping, until some people don't want to think any longer.  They wish for the peace of not thinking because they believe it brings unhappiness, worry, trouble and uneasiness from lobha or dosa and they misunderstand that it would be better if there were no thinking.  But we should know it is the citta that is the reality that
 thinks. Rupa-dhamma cannot think.  When we examine thoughts that the citta thinks, we find why citta thinks those thoughts which sometimes seem inappropriate.  Normally citta arises to think thoughts about what appears through either eyes, ear, nose, tongue, bodysense or mind, continuously until it seems real.  All seem real, however, only because citta arises to think about them and then falls away.  If citta did not think about them, there would be no thoughts, no stories.

The passage in the Atthasalini says “called citta because of the meaning ‘to think’, explanation: because it experiences arammana clearly.”

The realities that ‘know’ differ according to their distinct kinds.  For example, cetasika is the conditioned reality that experiences arammana but it is not eminent in that function.  Each type of cetasika arises simultaneously with the citta, cognizes the same arammana but each performs its own separate function.  For example, phassa-cetasika arises concurrently with the citta but the phassa-cetasika is the reality that experiences arammana by coming into contact with it.  If phassa-cetasika did not know, it would not come into contact with the arammana.  Therefore phassa-cetasika knows arammana only through contact, it does not realizes arammana fully. Panna-cetasika is the reality that knows and sees dhamma as it really is.  For example, it realizes the characteristics of non-self, not entity or person of whatever is appearing to the eye, ear, nose, tongue, bodysense or mind.  Citta that knows, experiences fully the arammana therefore it differs from phassa that is in contact with the arammana, and from sanna that knows from memory and cognition of the characteristics of the arammana and from the wisdom of panna.  Citta knows clearly the characteristics of the arammana that appears.  Do things that now appear to the eyes differ?  Realities are sacca-dhamma; they can be proven.  Are we now seeing only one thing, one color or seeing things that appear as different colors, so minutely that we are able to tell the differences between a real and false diamond?  Citta is the reality that sees clearly, experiences fully even the finest detail of each arammana like a clear, clean mirror that reflects any object that passes before it.  At present the cakkhuppasada is a rupa characterized by special cleanness and clarity, able to be in contact with what appears to the eyes. Sotappasada is able to be in contact only with what appears to the ear. Ghanappasada is able to be in contact only with what appears to the nose. Jivhappasada is able to be in contact only with what appears to the tongue. Kayappasada is able to be in contact only with what appears to the bodysense.  Any color whether it be the color of real or false diamonds, jade, stone, or even the color of the jealous gleam of the eye can be perceived by the citta.  At this moment what appears to the eyes appears also to the clearly experiencing citta.  No matter its aspect, citta would know precisely the characteristics that appear: see different colors as well as all that emanates.  This is how we recognize, know the shape and size, as well as think of that which appears to the eyes.

 Are all sounds that appear to the ear similar or different according to the paccaya that conditioned them?  There are as many distinct voices as there are numbers of people.  Citta clearly perceived all the different sounds- mockery, taunt, ridicule, the wind, the waterfall, animal cries.  Different animals cry out differently or even in imitators of animal cries, the citta recognizes different characteristics of different animals.  The hearing citta discerns clearly each and every different sound.

 All realities can appear only because the citta arises to know the arammana.  Citta that experiences clearly through the nose arises to know different smells.  Animal smells, different varieties of plants and flower perfumes, food aroma- soup and dessert- even without seeing, one recognizes their smells.

 Citta that experiences clearly through the tongue arises to taste a multitude of flavors: that of meats, vegetables, fruits, teas, coffees, salt, sugar, vinegar, lemon, tamarind; all different.  Still, citta that savors clearly knows distinct tastes that appear no matter how minute the differences are, citta is able to experience exactly the diverse aspects.  While tasting food, for example, the tasting citta knows clearly what flavor is lacking, how to season, what to use, which to add etc.

 The citta that clearly knows that which comes into bodysense contact experiences exactly so: characteristics of the cool wind, water or air, it discerns the feel of silk or wool, for example.

 Someone once told me that while he was standing by the street, he happened to be mindful and realized the aspect of hardness that appeared.  Then he thought that the hardness was the street, then the shoes, after that the socks.  These are thoughts about the hardness that appears.  The thinking citta arises because of condition when hardness comes into contact we think what the hardness is, the street after that the shoes and then the socks.  We see that no one can stop thoughts.  But to know characteristics of realities as they really are, it takes panna to know that citta arises to clearly experience arammana at each instant then very rapidly falls away.  While we are thinking about the street, shoes, and socks, it is not the instant of realizing the aspect of hardness.

 For panna to clearly experience characteristics of realities as they really are, it must realize that the instant of thinking is not the self but citta that knows the thoughts.  The thinking citta is not the seeing citta.  The seeing citta knows arammana through the eyes, the thinking citta through the mind.  Ordinarily when a reality appears through the body sense whether it is an aspect of softness or hardness, at that moment we do not know what it is.  Later we recognize what the softness or hardness was.  If we were in the dark some might have to open the eyes, switch on the light to see what it was we were touching.  In reality then the moment citta knows hardness is not the moment of the thinking citta.  While citta is realizing hardness, there is no world of socks, shoes or street, no world of sammati-pannatti (conventional term or idea as opposed to reality).  There is only the reality that experiences the characteristics of hardness.  Even the consciousness is not an entity or person but a reality that knows hardness and arises and falls away.  The citta that arises after that then thinks of what had appeared through the eye, ear, nose, tongue, bodysense and mind.  They are thoughts about sammati-pannatti of things that appear which make us forget that the citta that arose to know hardness has fallen away.  Even the citta which thought about the hardness has also fallen away.  Realities, both nama-dhamma and rupa-dhamma, arise and fall away consecutively so very rapidly that we don't realize that these realities arise and fall away and are not the self.

 Citta is a conditioned reality that clearly knows the arammana that appears, whether through the eye, ear, nose, tongue, bodysense or mind.  When phassa-cetasika comes into contact with arammana, the citta which arises simultaneously with it knows clearly different aspects of the arammana.  Therefore we should understand the term ‘clearly know arammana', which is a
 characteristic of citta, the reality that knows.  ‘To clearly know arammana’ is to know different aspects of diverse arammana that appear,  whether through the eye, ear, nose, tongue or mind,  citta is the reality that clearly knows arammana, therefore arammana is the condition for each kind of distinct citta to arise and experiences it. Consequently, arammana is an arammana-paccaya, or paccaya for citta to arise by being its arammana.  Each citta that arises has many paccaya but citta cannot arise without knowing an arammana so arammana is one of the paccaya among many that condition each citta to arise.

1. How do phassa-cetasika, sanna-cetasika, panna –cetasika and citta differ in knowing arammana?
2. What is arammana-paccaya?
3. What constitute the arammana-paccaya?

Subsequently,

In addition the word “citta” is common to all citta, including kusala-citta, akusala-citta and mahakiriya-citta of the lokiya type.  Called citta because it accumulates latent tendencies in continuation, with the efficiency of the javana-vithi.

 To understand the meaning of the phrase ‘called citta because it accumulates latent tendencies in continuation with the efficiency of the javana-vithi’, we must comprehend that citta arises and falls away consecutively with great speed.  The nama-dhamma that arises with each citta and falls away simultaneously accumulates in the successive citta that arise and fall away.

 When citta arises to see that which appears through the eyes or hears sound through the ear etc.  Normally one would not know that seeing or hearing are aspects of citta but we do know when we feel anguish, sad, troubled, happy, bright, angry, kind and helpful, or friendly.  Each instant of citta arises and falls away successively with great speed, all the while accumulating its own innate tendencies: kusala and akusala citta that arise and fall away are conditioned for the accumulation passed on consecutively to the ensuing citta.

 Because when a citta arises and falls away, the falling away of the citta is the condition for the next citta to arise in succession immediately.  The citta following thus possesses the characteristics accumulated in the preceding citta and passes them on to the subsequent citta incessantly.

 Each may notice that the individual has distinct demeanors and dispositions according to the accumulation of each moment of citta that arises and falls away in sequence.  Some are beneficent because citta that are beneficent arise and fall away and subsequent citta accumulate kusala as conditions respectively.  The same for akusala, whether the citta is composed of lobha, dosa or moha, when it falls away it conditions those ensuing citta to arise and inherit the characteristics accumulated in the preceding citta also.  That citta arises consecutively constantly is because each citta is anantara-paccaya, or the condition for the next citta to arise consecutively immediately the preceding citta falls away, that conditions the succeeding citta to arise, except for the citta of the arahanta which is not an anantara-paccaya.  When the cuti-citta (dying consciousness) of the Arahanta falls away, parinibbana occurs.  There are no more patisandhi-citta, or any other type of citta arising and falling away ever again.  There are three of the set paccaya: sahajata-paccaya, arammana-paccaya and anantara-paccaya.

 The second characteristic of citta In the Atthasalini is the following passage: In addition the word ‘citta’ is common to all citta, including kusala-citta, akusala-citta and mahakiriya-citta of the lokiya type. Called citta because it accumulates latent tendencies in continuation, with the efficiency of the javana-vithi.

 It sounds complicated but it happens in real, daily life.  Generally we hear the words ‘kusala-citta’ and ‘akusala-citta’ often enough but we are not familiar with the word ‘mahakiriya-citta of the lokiya type nor ‘javana-vithi’.  All citta, irrespective of its type, when categorized by its arising or ‘jati’, are classified as 1.  kusala-citta  2.  akusala-citta  3.  vipaka-citta  4.  kiriya-citta

 Most of us are familiar with the words ‘kusala-citta’ and ‘akusala-citta’ but not with the word ‘vipaka-citta’ nor ‘kiriya-citta’.  Kusala-citta is a good citta, which causes kusala-vipaka as future results.  When kusala-citta and kusala-cetasika arose together as cause have fallen away, the dhamma that is kusala continues to accumulate in the next consecutive citta respectively, conditioning citta and cetasika which are kusala-vipaka-citta and kusala-vipaka-cetasika to ensue concurrently as result of the said kusala.  According to the commentary, even though the vipaka-cetasika arises with the citta, since the citta is pre-eminent, only the word vipaka-citta is used to include the accompanying cetasika as well.  So too the word ‘cittaja-rupa’ or rupa that arises with citta as condition.  Cittaja-rupa arises because citta and cetasika simultaneously function as causes.  But we use the word cittaja-rupa to include the cetasika arising together with it, which are all paccaya for the rupa to arise.  To say vipaka-citta, therefore, also includes accompanying vipaka-cetasika.

 Akusala-citta is a reality that is harmful, that cause results that are dukkha, unpleasant or akusala-vipaka-citta.  Other than kusala-citta  akusala-citta and vipaka-citta, there is also another type of citta: the kiriya-citta, which is not a condition for vipaka to arise.  It is therefore not kusala, akusala or vipaka citta because kiriya-citta does not result from kusala or akusala-citta.

 Citta can all be categorized into one of four jati, namely kusala, akusala, vipaka or kiriya.  If we do not study carefully, we would not know which is kusala-citta, akusala-citta, vipaka-citta or kiriya-citta.  For instance, at the moment of birth, which is the first citta that arises in this existence, this lifetime, everyone is alive now because patisandhi-citta arose in this plane, in this life, making this person. Patisandhi-citta can be neither kusala-citta nor akusala-citta.  When it arises, it does not perform any kamma, bodily, verbally or mentally.  Patisandhi-citta is a vipaka-citta that arises conditioned by one kamma or another.  Even though there are innumerable past kamma in each lifetime, whichever kamma is the kamma-paccaya of the patisandhi-citta and vipaka-citta to arise, that kamma is the kamma-paccaya of that patisandhi-citta and vipaka-citta.  If the citta is born in the human plane of existence which is a sugati-bhumi (the happy plane), it must be the result of a kusala-vipaka. To be born in the apaya-bhumi (the unhappy existence) that is in hell, as peta, as asura, as animals, would be the result of akusala-kamma.  The citta that arises in the apaya-bhumi is akusala-vipaka.

When the patisandhi-citta falls away, the kamma not only makes the patisandhi-citta arise, but the same kamma that conditioned the arising of the patisandhi-citta also serves as kamma-paccaya causing the next vipaka-citta to arise and performs bhavanga-kicca subsequently.  Patisandhi-citta is the citta that functions as successor to the cuti-citta (the last citta of the life before).  As soon as the cuti-citta of the preceding life falls away, a past kamma is the paccaya for the patisandhi-citta to arise and become the first citta in this life, in continuation from the cuti-citta of the former life, then falls away.  Then the same kamma conditions the following vipaka-citta to ensue and perform the bhavanga-kicca or the function of life continuum of this person consequently until the next cuti or the departure from this existence, the end of being this person in this life.  While the next cuti has not yet arrive, other kamma are conditions for diverse vipaka-citta to arise and experience arammana through the eyes, ears, nose, tongue, bodysense and mind.

Kusala is a reality that is virtuous, harmless.  Some might think that we are able to do kusala only when we have money or other possessions.  But we forget generosity.  Even without money, if there were things that could be shared to benefit other people, could we relinquish them to help others?  If not, is that moment kusala or akusala?  Those who do not know that kusala-citta is a beneficent citta, might regret that they lack funds to make merit.  But in reality even without money to perform dana-kusala, there still are many other kusala that can be done.  Whenever we, for example, are friendly with others, feel harmonious with them, have gentleness, kind and sincere words, or beneficence towards others, those are moments of kusala, the completely harmless reality.

 Whenever there is mana, or conviction that one is superior in any way to others or even delimitations between “them’ and “us”, with no beneficence [for others], these are moments of akusala-citta, citta that are not good, realities that are harmful.

 When we really understand the characteristics of kusala, we are able to develop all kinds of the kusala.  Even without money to donate, there still are minor things that can be relinquished.  If one really cannot give up things because of one's possessiveness, but one still wants to have a peaceful citta or to eradicate kilesa and become a sotapanna, would one be able to relinquish anything?  Each person has accumulated kusala and akusala differently.  Thus one should examine one's citta whether we are still very possessive or can we begin to sacrifice things to benefit others, little by little, until it becomes a practice or a powerful paccaya, to loosen the hold on nama-dhamma and rupa-dhamma that one takes for self, until the sharply developed panna is able to realize nibbana.  Those who want to eradicate kilesa but are still pleased when
 kilesa, such as conceit or jealousy, arises, even when told to attenuate and be glad in others’ happiness, or to have metta even for those who are evil, could they do it?  Those satisfied to be angry, degrading, conceited or jealous, would be unable to do so.  To abandon kilesa is something that cannot be done at once but gradually, by developing panna so it arises little by little.  Those who really want to eradicate kilesa would know how to develop every kind of kusala, not only practice dana and jealously set aside other kusala.  Some might wish for peace because there is much uneasiness and agitation each day.  Thoughts bring anger, complications, trouble and anxiety because there is no examination of the citta of the moment, but of the person one is angry with.  When the way we reflect about others bring akusala, the citta would become uneasy, agitated and anxious.  When one knows one is anxious, one desires peace, but does not realize if there were no anger, there would be no trouble.  When one is angry, one feels uneasy, anxious, disturbed, which is akusala, a reality that is harmful.

 If we are able to be mindful at the moment of anger and consider other people in a way that brings metta, mudita and upekkha, there could be peace immediately because the moment that citta has metta, mudita or upekkha, is Kusala, without lobha, dosa or moha, so it is calm.  All kusala-citta are peaceful so if one desires to eradicate kilesa one must develop all kinds of kusala, not only dana-kusala.

A passage in the Atthasalini Atthakatha Dhammasangani Cittuppadakandha manifested the second characteristic of the citta as follows: In addition because the word “citta” is common to all citta, including kusala-citta, akusala-citta and mahakiriya-citta of the lokiya type.  Called citta because it accumulates latent tendencies in continuation, with the efficiency of the javana-vithi.

The word ‘santana’ or ‘santati’ means arising and falling away in continuation.  The citta that sees, hears, smells, tastes and feels contacts and touches are vipaka-citta, not kusala-citta or akusala-citta.  They, therefore, do not accumulate continuum.  The citta that sees, hears, smells, tastes and feels contacts and touches are results of past kamma.  When a kamma is ripe to bear fruit or fully composed of paccaya, it conditions vipaka-citta of various sorts to perform different functions such as see, hear etc. Vipaka-citta does not accumulate continuum because each vipaka-citta arises from accumulated kusala-kamma or akusala-kamma as paccaya. After the vipaka-citta has arisen and fallen away, it does not cause any other vipaka to arise.

To understand the second characteristic of the citta that “kusala-citta, akusala-citta and mahakiriya-citta of the lokiya type are called citta because it accumulates latent tendencies in continuation, with the efficiency of the javana-vithi”, we must first understand vithi-citta.  What kind of citta is vithi-citta?  Where does it arise?  We must also comprehend javana-vithi, which is the moment when the citta accumulates its continuum, which is either kusala or akusala while for the Arahanta it is mahakiriya-citta of the lokiya type.  For even though they are Arahanta, they still have physical, verbal and mental aspects that differ according to their accumulated continuum.

Thus we must understand the meaning of vithi-citta that it is the citta that is not patisandhi-citta, bhavanga-citta or cuti-citta.  Any citta that are not patisandhi-citta, bhavanga-citta or cuti-citta are all vithi-citta.  In each lifetime the patisandhi -citta arises only once or when it performs the function of patisandhi-kicca in continuation from the cuti-citta of the last lifetime.  Only patisandhi one citta is the patisandhi-citta.  While the citta is performing patisandhi-citta, it does not see, hear, smell, taste, or know bodysense contact.  Patisandhi is a vipaka-citta, the result of kamma. Patisandhi-citta that arises in the human plane is a kusala-vipaka-citta.  It is the result of kusala-kamma.

Kamma does not only result in making patisandhi-citta arise, but when the patisandhi-citta has fallen away, kamma also is paccaya for the vipaka-citta of the same kind to arise and perform bhavanga-kicca, of life continuum of that lifetime and being that person, until the moment of cuti.

Before cuti, the bhavanga-citta arises and falls away repeatedly performing the function of continuing to be that person in the moment when there is no seeing, hearing, smelling, tasting, knowing bodysense contact nor thinking.  Therefore, whenever the citta is patisandhi-citta, bhavanga-citta or cuti-citta, it is not vithi-citta.  While we are deeply sleeping, we do not see, hear, smell, taste, know bodysense contact or think, the bhavanga-citta arises and falls away continuously until we dream or wake up to see, hear, smell, taste, know bodysense contact or think the arammana of the world.  When the vipaka-citta arises to perform the functions of patisandhi-kicca, bhavanga-kicca or cuti-kicca, no arammana of the world appears.  That this is the human world or its characteristics do not appear.  If anyone were asleep now, they would not know or see who is here, what sounds there are, what smell, or whether it is hot or cold.  This world does not appear to the patisandhi-citta, bhavanga-citta or cuti-citta in the least.  When we are not asleep, we remember things about the world, people, happenings in this world.  But while we are sleeping, the bhavanga-citta is severed from all arammana of the world.  We do not know who we are, where we are, how we are related to anyone, what wealth, social rank, happiness or unhappiness are ours.

The citta that sees is not a bhavanga-citta but a vithi-citta that arises and sees what appears through the eyes.  Any citta that arises to see or know or be pleased in that which appears through the eyes, ears, nose, tongue, bodysense or mind is a vithi-citta.  When we hear sound and are pleased or not, at that moment a citta is not a bhavanga-citta but a vithi-citta.  Every citta that arises to know rupa that appears through the eyes is a cakkhu-dvara-vithi-citta. Every citta that arises to know rupa that appears through the ears is a sota-dvara-vithi-citta. Every citta that arises to know rupa that appears through the nose is a ghana-dvara-vithi-citta. Every citta that arises to know rupa that appears through the tongue is a jivha-dvara-vithi-citta. Every citta that arises to know rupa that appears through the bodysense is a kaya-dvara-vithi-citta. Every citta that arises to know rupa that appears through the mind is a mano-dvara-vithi-citta.

The nama-dhamma that arises and falls away in daily life is the bhavanga-citta that arises and falls away alternatively with the vithi-citta arises to know arammana through diverse dvara (doorway).

When one is born in the plane of the five khandha, with both rupa-khandha and nama-khandha, kamma is the paccaya that makes kammajarupa or cakkhuppasada-rupa, sotappasada-rupa, ghanappasada-rupa, jivhappasada-rupa and kayappasada-rupa arise and fall away, maintaining the state of a person who is not blind or deaf etc.  But when kamma is not paccaya for the cakkhuppasada-rupa to arise, that person would be completely blind.  The seeing and every other citta arises from their particular paccaya and while the vithi-citta cannot arise the bhavanga-citta arises and falls away in succession, continuously.

When any rupa arises in contact with any pasada-rupa and the bhavanga, the vithi-citta cannot arise immediately.  To designate which citta the rupa arises in contact with, it is decreed that the bhavanga-citta that rupa arises in contact with be called ‘atita-bhavanga’, which is like the preceding bhavanga.  Even though rupa arises and falls away very rapidly, citta is faster still: a sabhava-rupa arises and falls away the time it takes 17 citta to arise and fall away consecutively.  Atita-bhavanga is the bhavanga that the arising rupa and the pasada-rupa come into contact with; thus we might know when the rupa contacting the pasada-rupa and the atita-bhavanga would fall away since a rupa lasts only 17 moments of citta arising and falling away.  When the atita-bhavanga falls away, it is the paccaya for the next bhavanga-citta to stir as ‘bhavanga-jalana’, which is still a bhavanga-citta because the vithi-citta cannot arise to cut immediately into the stream of bhavanga.  When the bhavanga-jalana has fallen away, the next bhavanga-citta to arise is the ‘bhavangupaccheda’, or the bhavanga that cuts the current of bhavanga because it is the last citta of that flow of bhavanga.  When the bhavangupaccheda has fallen away, then the vithi-citta can arise to know the arammana through the eyes, ears, nose, tongue, bodysense and mind.

 Every vithi-citta that knows arammana through the eyes is a cakkhu-dvara-vithi-citta because it knows ruparammana (that which appears through the eyes) which is in contact with the cakkhuppasada and has not yet fallen away.

Every vithi-citta that knows arammana through the ears is a sota-dvara-vithi-citta because it knows saddarammana (sound) which is in contact with the sotappasada and has not yet fallen away.

Every vithi-citta that knows arammana through the nose is a ghana-dvara-vithi-citta because it knows gandharammana (smell) which is in contact with the ghanappasada and has not yet fallen away.

Every vithi-citta that knows arammana through the tongue is a jivha-dvara-vithi-citta because it knows rasarammana (taste) which is in contact with the jivhappasada and has not yet fallen away.

Every vithi-citta that knows arammana through the bodysense is a kaya-dvara-vithi-citta because it knows photthabbarammana (cold, heat, softness, hardness, tension or motion) which is in contact with the kayappasada and has not yet fallen away.

Every mental vithi-citta which is a mano-dvara-vithi-citta is able to know all arammana, that is to know rupa, sound, smell, taste, photthabba in consequence from the vithi-citta that knows through the panca-dvara and also the dhammarammana or arammana, that can be known only through the mind or the mano-dvara alone.

All arammana are classified as 6 categories, known by citta through the six dvara as follows:

ruparammana               known by citta through cakkhu- and mano-dvara
saddarammana             known by citta through sota- and mano-dvara
gandharammana           known by citta through ghana- and mano-dvara
rasarammana                known by citta through jivha- and mano-dvara
photthabbarammana     known by citta through kaya- and mano-dvara
dhammarammana         known by citta through mano-dvara alone

Each citta arises, performs a function, and falls away.  The patisandhi-citta performs the function of patisandhi-kicca in sequence from the cuti-citta of the previous life just once.  All bhavanga-citta, including atita-bhavanga, bhavangupaccheda, bhavanga-jalana, perform the function of life continuum of that lifetime.  When bhavangupaccheda has fallen away the first vithi-citta that arises in sequence to the bhavangupaccheda performs avajjana-kicca, literally translated as perceiving the arammana that appears through the dvara, or, know the arammana in contact with the dvara.  Called avajjana because it means move out of the continuum (the arising and falling away in continuation)  which is a bhavanga,  to incline and proceed towards the arammana contacting the dvara.  In the case of the panca-dvara, or the eye, ear, nose, tongue and bodysense, the panca-dvaravajjana-citta, a kind of citta, would arise and perform the function of avajjana-kicca to perceive the arammana that is in contact with one of the five dvara. But at that instant the citta does not yet see, hear, smell, taste or experience the bodysense contact.  In the case of the mano-dvara, or the mind, which is not cakkhuppasada, sotappasada, ghanappasada, jivhappasada or kayappasada, the mano-dvaravajjana-citta, another kind of citta, as opposed to the panca-dvaravajjana-citta, would arise, perform the function of avajjana-kicca through the mano-dvara only.

For example, when taste arises in contact with the jivhappasada and the bhavanga, as the atita-bhavanga, falls away, the bhavanga-jalana arises in continuation and falls away, and the bhavangupaccheda follows suit, then the panca-dvaravajjana-citta arises to perceive or know the arammana that is in contact with the jivha-dvara but still does not experience the taste yet.  Parallel to the moment we know a visitor is at the door but cannot yet see the guest thus we do not know who it is.  We only know that there is someone there. <*visitors*> Everyone has visitors but when we think of them we generally think of people.  But in reality visitors are different arammana that appear through eye, ear, nose, tongue, bodysense and mind.  When we see a sight, it is a guest.  When we hear, sound is.  When we do not hear, sound does not appear; the guest of the ear has not yet arrive.  Taste is the guest of the tongue that appears for a moment and falls away.  Whenever an arammana appears at a dvara, the arammana is a guest of that dvara for the shortest moment then falls away never to return again in the samsara-vatta (perpetual rounds of wandering rebirth).  Some elderly people, who met a multitude of people and enjoyed good company while they were not yet aged, feel lonely because when they grew older guests, who are people to them, are less frequent.  When we asked elderly people what they like best, some say they like people, meaning they like people to visit and enjoy a nice conversation.  In reality everyone has guest each moment there is seeing, hearing, smelling, tasting, touching and normally when the guests arrive, the lobha-mulacitta arises to take pleasure in the sight, sound, smell, taste and bodily contact.

There are many kinds of guests, if they were robbers no one would welcome them, but if they were relatives or friends, we await their arrival.  But in reality the diverse arammana that appear through the eye, ear, nose, tongue, and bodysense are only rupa-dhamma with no malice for anyone because rupa-dhamma is not a consciousness.  Then at which moment is the guest a robber or a relative? When the arammana appears and there is pleasure and attachment, the robber is there because the pleasure and attachment are akusala-dhamma. Akusala-dhamma is nobody's friend. Kusala-dhamma is like a close relative that is a benefactor in all circumstances.  Therefore we must know the different characteristics of citta: akusala-citta is harmful, a robber and not a friend.

 Thinking of outlaws makes us afraid.  We do not desire them as guests.  But robbers are akusala-citta which are the causes for future outlaw guests.  Kusala-citta, on the other hand, is comparable to relatives and friends, that is the cause for future visits of relatives and friends as well.

 Rupa-dhamma, therefore, is not a cause. Rupa-dhamma is not a consciousness, it does not have any intentions.  Sound that appears is not consciousness that wants anyone to hear or not to hear it.  It does not discriminate and choose one person to hear and not another.  Sound is a rupa-dhamma that arises accordingly to its condition then it is up to whose sotappasada comes into contact with which sound.  Some people are fast asleep and do not hear frightening thunder.  The thunder is, therefore, not those people's guest but the guest of those with the accumulated causes which bring the sotappasada into contact with the sound.  When any arammana arises to be the guest of any person through the eye, ear, nose, tongue or bodysense, it is because of causes and conditions or the accumulation of that person as a paccaya for a vipaka-citta to arise and know that arammana.

 Therefore the guests that appears through the eye, ear, nose, tongue or bodysense are sight, sound, smell, taste or bodysense contact that appears for an instant and then falls away never to return.  They are not animals, people, the self nor objects.  And each day no one can tell which guest comes from where and when.

 Whenever the citta is knowing arammana through the eye, ear, nose, tongue, bodysense and mind, it is the vithi-citta.  The panca-dvaravajjana-citta is the first vithi-citta to arise after the bhavangupaccheda. The panca-dvaravajjana-citta performs the function of avajjana-kicca or only knows that an arammana or another is in contact with one of the five dvara.  Thus it is not the citta that is performing the function of seeing etc. Other vithi-citta cannot arise through the eye, ear, nose, tongue, bodysense and mind at all if the panca-dvaravajjana-citta had not arisen and fallen away before. Therefore the panca-dvaravajjana-citta is the first vithi-citta to arise at any of the five dvara.  Because this kind of citta can perform this function for all five dvara, it is called panca-dvaravajjana-citta (panca + dvara + avajjana).  To distinguish the different dvara, when it appears through the cakkhu-dvara it is called the cakkhu-dvaravajjana; when it appears through the sota-dvara it is called the sota-dvaravajjana; through the ghana-dvara, ghana-dvaravajjana; through the jivha-dvara, jivha-dvaravajjana; through the kaya-dvara, kaya- dvaravajjana.

 Since this citta can perform avajjana-kicca for all five dvara, it is conclusively called panca-dvaravajjana-citta.

 As to the vithi-citta that arises to know diverse arammana through the mind, before the vithi-citta or the kusala or akusala citta etc. can arise to think there must be avajjana-citta.  The citta the performs the function of avajjana-kicca, or knowing the arammana in contact with the mind, is called mano-dvaravajjana-citta.  The mano-dvaravajjana-citta is the first vithi-citta to arise through the mano-dvara.  If the mano-dvaravajjana-citta does not arise, the vithi-citta cannot arise to know the arammana through the mind or through the mano-dvara. The mano-dvaravajjana-citta is not a panca-dvaravajjana-citta.  They are distinct, of different kinds. The panca-dvaravajjana-citta can only arise through the five dvara, never through the mano-dvara. The mano-dvaravajjana-citta can perform the avajjana-kicca uniquely through the mano-dvara.

 Therefore the vithi-citta that performs avajjana-kicca for the six dvara are of two kinds: 1 the panca-dvaravajjana-citta, which performs the avajjana-kicca through five dvara,  2 the mano-dvaravajjana-citta, which performs avajjana-kicca uniquely through the mano-dvara.

 Is there panca-dvaravajjana-citta right now?  Yes, if not there would be no seeing, hearing, smelling, tasting, or knowing bodysense contact.

 Is there mano-dvaravajjana-citta now?  Yes, when the vithi-citta of any of the panca-dvara arises to know arammana and then falls away, many bhavanga-citta arise in between time and then the mano-dvara- vithi-citta would arise to continue to experience the arammana through the mind or via the mind (bhavangupaccheda-citta) as mano-dvara to arise and know once again the same arammana as the citta that had known the arammana through the panca-dvara and had fallen away.

 While deep asleep, unconscious of any arammana through any dvara, is there panca-dvaravajjana-citta?  No.  Is there mano-dvaravajjana-citta?  No.  While we are not asleep but do not know any arammana through any dvara, is there panca-dvaravajjana-citta?  No.  Is there mano-dvaravajjana-citta?  No.  If so, what is the citta then? Bhavanga-citta that arises between vithi-citta and experience arammana through the panca-dvara and the vithi-citta that knows arammana through the mano-dvara.

 There is a series of seven vithi-citta in the panca-dvara in the following order:

 When the first vithi-citta, or the panca-dvaravajjana-citta, arises and performs avajjana-kicca and then falls away, conditioning the second vithi-citta to arise as follows:
 1 cakkhu-vinnana-citta arises to perform tassana-kicca or seeing through the eyes for an instant and falls away
 2 sota-vinnana-citta arises to perform savana-kicca or hearing through the ears for an instant and falls away
 3 ghana-vinnana-citta arises to perform ghayana-kicca or smelling through the nose for an instant and falls away
 4 jivha-vinnana-citta arises to perform sayana-kicca or tasting through the tongue for an instant and falls away
 5 kaya-vinnana-citta arises to perform phussana-kicca or knowing bodysense contact through the bodysense for an instant and falls away
 After the panca-dvaravajjana-citta has fallen away none but the five citta above can arise.

 The first vithi-citta is the panca-dvaravajjana-citta.  The second vithi-citta is the cakkhu-vinnana, sota-vinnana, ghana-vinnana, jivha-vinnana or kaya-vinnana.  When one of these five panca-vinnana-citta has fallen away, the third vithi-citta is the sampaticchanna-citta arises to perform the sampaticchanna-kicca or receive the arammana passed on by the panca-vinnana.  When the sampaticchanna-citta has fallen away, the fourth vithi-citta is the santirana-citta, which arises to perform the function of santirana-kicca or examine the arammana for an instant and then falls away.  The fifth vithi-citta is the votthapana-citta (mano-dvaravajjana-citta that arises to perform votthapana-kicca through the panca-dvara) arises to be javana-patipadaka and perform the function of determining or paving a path for kusala-citta or akusala-citta or maka-kiriya-citta of the lokiya type to arise subsequently.

 When the votthapana-citta has fallen away, the sixth vithi-citta, the kusala-citta, the akusala-citta, or the maka-kiriya-citta of the lokiya type would arise to perform javana-kicca in a series of seven citta thereby accumulating latent tendencies in continuation. As in the passage “included in the word citta are kusala-citta, akusala-citta and mahakiriya-citta of the lokiya type.  Called citta because it accumulates latent tendencies in continuation, with the efficiency of the javana-vithi.”
  The arising and evolution of the vithi-citta in each sequential instant, the experience of arammana through the eyes, ears, nose, tongue, bodysense and mind are the citta-niyama [the sequence of functions of the consciousness] that evolve according to conditions and not under anyone's control .

 The first vithi-citta is the panca-dvaravajjana-citta that arises an instant and falls away according to conditions.
 The second vithi-citta is the vinnana-citta that arises once.
 The third vithi-citta is the sampaticchanna-citta that arises once.
 The fourth vithi-citta is the santirana-citta that arises once.
 The fifth vithi-citta is the votthapana-citta that arises once.
 The sixth vithi-citta is the kusala, akusala-citta or mahakiriya-citta of the lokiya type, which arises to perform javana-kicca seven instants also according to paccaya.  The javana-vithi accumulates latent tendencies because it repeatedly arises and falls away seven times in sequence.  The citta the performs javana-kicca is kusala or akusala-citta for those who are not arahanta but those who are have eradicated all kilesa therefore they do not have kusala or akusala-citta.  So the mahakiriya-citta performs the javana-kicca since the arahanta do not have kusala or akusala-citta.  The arahanta only have vipaka and kiriya-citta.  There are many kinds of kiriya-citta.  Whenever there is seeing, hearing, smelling, tasting, knowing bodysense contact or thinking, the javana-citta of the arahanta is the kiriya-citta of the lokiya type, or the citta that knows the arammana of the world, namely sight, sound, smell, taste and bodysense contact.

 Merely one moment of seeing and then contentment in the sight causes citta that are lobha-mulacitta to rise and perform javana-kicca seven instants, which equal seven times of the cakkhu-vinnana-citta that arises just once.  This is the accumulation of akusala that everyone is really performing in daily life.  To eradicate kilesa is, therefore, is not easy and not done by knowing nothing.  Those who think that kilesa can be easily eliminated should realize the truth about accumulation of avijja, lobha, dosa and other defilements which is seven times the amount of cakkhu-vinnana, sota-vinnana, ghana-vinnana, jivha-vinnana and kaya-vinnana.  Those who hope to wait until they become enlightened with the ariya-sacca-dhamma do not think of causes and results in reality that have been accumulated through the samsara-vatta, that we must develop panna to realize more and more fully the characteristics of realities as they really are until we realize the ariya-sacca-dhamma and eradicate kilesa level by level.

 While we are listening, and studying citta, if sati-patthana is mindful of the realities appearing, that moment we are practicing or developing the path leading to the enlightenment of nibbana, which is the reality that eradicates kilesa.  At any instant that sati does not realize the characteristics as they really are even if it is a moment of kusala, it is not the way to eradicate kilesa.  The passage in the Atthasalini Cittuppadakandha explains the word ‘acayagami’ as follows:
 Akusala and kusala that are not magga is called acayagami because of the meaning ‘to build dhamma like a mason building a brick wall’.  Therefore when we are not mindful of the characteristics of realities that are appearing as they really are whether akusala or kusala, we accumulate and build lifetimes like a person building a wall out of bricks one at a time, one on top of the other.  When sati is mindful of the characteristics of realities as they really are, it is then the magga, the apacayagami because of the meaning ‘not to build the dhamma that goes on like a man dismantling the wall that the mason has layered with bricks.  Are we now taking down or piling up bricks?

 The first vithi-citta is the avajjana-citta that cannot accumulate latent tendencies because it arises an instant.

 The second vithi-citta is the vinnana-citta that cannot accumulate latent tendencies because it arises an instant.

 The third vithi-citta is the sampaticchanna -citta that cannot accumulate latent tendencies because it arises an instant.

 The fourth vithi-citta is the santirana -citta that cannot accumulate latent tendencies because it arises an instant.

 The fifth vithi-citta is the votthapana -citta that cannot accumulate latent tendencies because it arises an instant (or even when it arises two or three instants when the rupa falls away before the javana-citta can arise).

 The sixth vithi-citta is the javana-citta that accumulates latent tendencies because it arises and falls away repeatedly for seven instants in general.  While we are in a coma, the javana-citta arises and falls away in a series of six citta.  Before cuti, the javana-citta arises and falls away repeatedly five instants.  Because the javana-citta arises and falls away repeatedly seven times, more than other vithi-citta, the javana-citta that accumulates latent tendencies in continuation.

1. What is anantara-paccaya?
2. How many are the jati of citta and cetasika?  What are they?
3. What is a vithi-citta?  Which citta is not a vithi-citta?
4. What is atita-bhavanga?
5. While we are not asleep, is there bhavanga-citta?
6. What arammana do the panca-dvara-vithi-citta know?  Through which dvara?
7. Through which dvara does the mano-dvara-vithi-citta know arammana?
8. Through how many does the citta know dhammarammana?
9. What function do the panca-dvaravajjana-citta perform?  Through which dvara?
10.  What function do the mano-dvaravajjana-citta perform?  Through which dvara?

When we see that lobha arises to take pleasure in the ruparammana appearing, it seems harmless, simply normal contentment.  But we should know that even ordinary lobha is a harmful dhamma and results in dukkha by slowly accumulating dukkha little by little.  It is not that dukkha would emerge immediately there is lobha, just a little contentment but when lobha or pleasure is strong enough to be nivarana-dhamma (negative realities, hindrances) preoccupying the citta then the characteristics of the reality appear, being heavy because it is akusala, restless and disturbed.

It is apparent that every waking moment the javana-citta accumulates latent tendencies in continuation, that are kusala or akusala in majority.  So what should we do?  Everyone is taking poison.  If we know that we should seek an antidote.  If not, we are still taking and accumulating it, which will be harmful eventually.  There is only one antidote, the development of sati-patthana.  When sati-patthana does not arise, there is no way to escape from accumulating akusala because few other kusala arise.  When we develop sati-patthana, it could arise in place of akusala because votthapana-vithi-citta is the anantara-paccaya paving the way for kusala to arise according to accumulations.  Kusala-citta could then arise simultaneously with sati that is mindful of the characteristics of realities that are appearing.

 Because javana-citta that are kusala and akusala rise and fall away accumulating continuously, they are paccaya for each person to have different characters and demeanors.  Even the arahanta have different habits. The accumulations of each person's citta is very intricate, therefore the arahanta have distinct personalities and are etadagga or supreme in different areas, such as the Venerable Sariputta is etadagga in wisdom, the Venerable Moggallana in performing miracles, the Venerable Kassapa in the dhutanga and its praises, the Venerable Anuruddha in supernatural vision.  The accumulation of the javana-citta, which is distinct in kusala and akusala citta is also diverse in the kiriya-citta of the arahanta.  Right now everyone is thinking differently, talking diversely, acting physically and verbally not at all alike, according to one's own accumulations.

 Accumulating kusala, akusala and the mahakiriya of the lokiya type with the efficiency of the javana-citta goes on at every moment until it occasions different habits and natures, diverse physical and verbal actions.  Some who saw an arahanta could have looked down on them, misled by their appearance, like Vassakara Brahmin, the chancellor of Magadha, who saw the Venerable Kaccana coming down the mountain and said “This person behaves like a monkey.”  The accumulations of the javana- vithi-citta of Vassakara Brahmin made him egotistic, even when the Buddha told him to apologize and ask for the Venerable Kaccana's forgiveness, his accumulated mana or self-importance made him unable to do so.  Even when the Buddha predicted that when he died, Vassakara Brahmin would be born a monkey in the bamboo forest, the Brahmin had bananas and other monkey fruits planted in preparation for his rebirth.
 

 Therefore we should see the harm of accumulating akusala.  For even after one had become an arahanta, the accumulation of each citta with the efficiency of the javana-vithi that arises and falls away repeatedly for seven instants causes each person to have different physical and verbal aspects as vasana.  The word “vasana” means behavior and physical demeanors accumulated until habitual.  The only person who can eradicate vasana is the Sammasambuddha the Arahanta.  All the arahanta had eradicated kilesa completely with not the least vestige left, even so they could not eradicate
 vasana so long accumulated in the samsara-vatta with the efficiency of the javana-vithi.

1. Avajjana-vithi, which is the panca-dvaravajjana-vithi-citta.
2. One of the dvi-pancavinnana-citta, namely the cakkhu-, sota-, ghana-, jivha-, or kaya-vinnana.
3. Sampaticchanna-citta, which arises to receive the arammana in continuation from one of the dvi-pancavinnana-citta that had fallen away
4. Santirana-citta, which examines the arammana
5. Votthapana-citta, which makes way for kusala or akusala or kiriya-citta (only for the arahanta) to ensue
6. Javana-vithi-citta, literally “javana “ means dart or run swiftly through arammana, with kusala or akusala or kiriya-citta (uniquely the arahanta)
7. Tadalambana-vithi or tadarammana-vithi. Tadalambana-vithi-citta arises to perform the function of receiving and knowing the arammana from the javana-vithi-citta when the arammana has not yet fallen away since the rupa lasts 17 instants of citta as follows:
 1. The instant when rupa arises to impinge on the dvara and comes into contact with the atita-bhavanga.
2. The instant of bhavanga-jalana-citta
3. The instant of bhavangupaccheda-citta
4. The instant of panca-dvaravajjana-citta
5. The instant of dvi-pancavinnana-citta
6. The instant of sampaticchanna-citta
7. The instant of santirana-citta
8. The instant of votthapana-citta
9. The instant of the first javana-citta
10. The instant of the second javana-citta
11. The instant of the third javana-citta
12. The instant of the fourth javana-citta          -- 7 javana-citta
13. The instant of the fifth javana-citta
14. The instant of the sixth javana-citta
15. The instant of the seventh javana-citta

 Altogether the duration of the rupa, from the atita-bhavanga-citta to the last of the javana-citta, has lasted fifteen instants of citta.  The rupa has not yet fallen away.  It endures two instants of citta more.  Normally for the kamma-puggala, when the javana-citta has run through the sight, sound, smell, taste or bodysense contact but the rupa hasn't fallen away, the accumulations of past kamma, full of attachment to the sight, sound, smell, taste or bodysense contact, would be paccaya for the vipaka-citta to arise as two more tadalambana-vithi-citta to receive and know the arammana afterwards. Tadalambana-vithi-citta which performs the function of knowing the arammana in succession from the javana-vithi is the last citta to arise and perceive arammana through a dvara.  After the last vithi-citta of a dvara the bhavanga-citta arise and fall away until the next vithi-citta arises to know arammana through one of the dvara.  When there is bhavanga-citta the world does not appear; all memory of happenings, people and occurrences of this world do not appear.  When one is deep asleep, there is bhavanga-citta all through.  There is no knowledge or memory of this world at all.  When the cuti-citta arises to perform the function of leaving this being, the patisandhi-citta succeeds, then the next vithi-citta that arises would concern another world.  But while cuti-citta has not yet arisen, even though the bhavanga-citta does not know any arammana of this world, whenever vithi-citta arise, nothing can stop them from knowing arammana of this world, such as sight, sound, smell, taste or bodysense contact and other matters of this world continually.

4. Panca-dvaravajjana-citta
5. Dvi-pancavinnana-citta
6. Sampaticchanna-citta    -- vithi-citta
7. Santirana-citta
8. Votthapana-citta
9.  Kusala or akusala or kiriya-citta
10.  Kusala or akusala or kiriya-citta
11.  Kusala or akusala or kiriya-citta
12.  Kusala or akusala or kiriya-citta            -- the 7 javana-vithi -citta
13.  Kusala or akusala or kiriya-citta
14.  Kusala or akusala or kiriya-citta
15.  Kusala or akusala or kiriya-citta
16.  Tadalambana-citta
17.  Tadalambana-citta    -- the 2 Tadalambana- vithi-citta

 The duration of the sabhava-rupa [non-conscious reality] equals the arising and falling away of 17 citta.

 When the vithi-citta arises to know the arammana through one of the panca-dvara, which are the pasada-rupa, and has fallen away, the bhavanga-citta alternately arises in continuation.  Then the mano-dvara-vithi-citta, or the citta that is based on the mind (bhavangupaccheda-citta) as the dvara through which the arammana is known, would know the same arammana as the vithi-citta of the panca-dvara that has just fallen away.  In each process the vithi-citta that arises to know the the arammana through one of the mano-dvara are fewer than the vithi-citta that arises to know the arammana through the panca-dvara.  The mano-dvara process is without the atita-bhavanga because the arammana does not impinge on the cakkhuppasada, for example.  However, before the mano-dvaravajjana-citta can reflect upon the arammana that the vithi-citta knows through the panca-dvara and then fall away, the bhavanga-jalana must rise and vibrate with the arammana and then fall away.  Then the bhavangupaccheda arises and falls away.  After that the mano-dvaravajjana-citta arises as the first mano-dvara-vithi-citta. The citta that performs the avajjana-kicca through the mano-dvara is not the panca-dvaravajjana-citta.  The panca-dvaravajjana-citta can only do avajjana-kicca through the panca-dvara.  It cannot perform avajjana-kicca through the mind-door.  The citta that performs this duty is one time the mano-dvaravajjana-citta performs the function to reflect on the arammana of the mano-dvara or to think of the arammana through the mano-dvara.  Each day when we think thoughts, while thinking the citta does not know any arammana through the eye, ear, nose, tongue or the bodysense.  The bhavanga-jalana has arisen and fallen away, the bhavangupaccheda arises in sequence and falls away, then the mano-dvaravajjana-citta would arise as the first mano-dvara-vithi-citta.  When the mano-dvaravajjana-citta has fallen away, for those who are not the arahanta, kusala or akusala citta, which are javana-vithi-citta, would arise and fall away in a series of the same kind of citta for seven instants.  After the kusala- or akusala- javana-vithi-citta has fallen away, if it is a mental arammana that appears clearly, two tadalambana-vithi-citta would arise in continuation.  Thus, there are only three vithi-citta that arise to know arammana through the mano-dvara as follows :

1. One instant of mano-dvaravajjana-vithi
2. Seven javana-vithi
3. Two tadalambana-vithi

 When we see what appears through the eyes, the vithi-citta that arises to know the arammana that has not yet fallen away through the cakkhu-dvara are all seven cakkhu-dvara-vithi because they depend on the cakkhu-dvara to arise and know the arammana appearing through the eyes which has not yet fallen away.

 While hearing sound, all the seven vithi-citta that arose to know sound which has not fallen away through the sota-dvara are the sota-dvara-vithi.  The same is true of the nose, tongue, and bodysense.

 In the process of knowing arammana through any of the panca-dvara, there are different numbers of citta arising as in the following four vara (processes): mogha-vara, votthapana-vara, javana-vara and tadalambana-vara.

 A vara is a process of vithi-citta that arise and fall away in continuation and know the same arammana through the same dvara.  The number of citta in a vara-vithi differs, in some vara there are seven, in others six or five, still others have none at all, only the atita-bhavanga and bhavanga-jalana.  When rupa impinges on the pasada and the atita-bhavanga, after the atita-bhavanga has fallen away, the bhavanga-jalana arises, vibrates and falls away for many instants until the arammana or rupa that is in contact with the pasada is about to fall away so it is no longer paccaya for vithi-citta to arise and experience that arammana.  Since the vithi-citta did not arise to know the arammana in contact with the pasada, the process is mogha-vara.  For example, while so deep asleep that even shaking won't waken us, even when roughly shaken we do not awaken, there is mogha-vara, because the avajjana-citta does not arise and there is only atita-bhavanga and bhavanga-jalana.  Since the vithi-citta does not arise to know the arammana in contact with it, the process is "mogha-vara".  Its arammana is the atiparittarammana or the arammana that is very insignificant because it only impinges on the pasada-rupa and bhavanga-citta but does not cause any vithi-citta to arise.

 In some processes, when the atita-bhavanga has risen and fallen away several instants, and the bhavanga-jalana several times, the same for bhavangupaccheda, one of the panca-dvaravajjana-citta, sampaticchanna-citta, santirana-citta and votthapana-citta, then two or three instants later the rupa falls away so that the javana-citta could not arise.  That vara is votthapana-vara because the vithi-citta ends with votthapana-citta.  Realities are actually like this.  Therefore, in each vara when the arammana comes into contact with the pasada, the vithi-citta does not necessarily arise in a series of seven instants.  When it does not arise at all, it is mogha-vara.  When it ends with votthapana, it is votthapana-vara.  The arammana of the votthapana-vara is parittarammana or the arammana of only five of the vithi-citta.

 In any vara after votthapana-citta has fallen away, the seven javana-citta arise consecutively then the arammana falls away so that the tadalambana-vithi-citta could not arise.  To know arammana in that vara of vithi-citta is the javana-vara because there are only six vithi-citta since the rupa has fallen away at the javana-vithi only.  Since the vithi-citta ends at javana-vithi, to know arammana in that vara of vithi-citta is the javana-vara. The arammana of that javana-vara is mahantarammana or a clear arammana that can cause kusala or akusala or mahakiriya-citta (for the arahanta) to arise.

 Any vara where the javana-citta arise and fall away yet the arammana has not fallen away so that it conditions tadalambana-vithi-citta to arise and know the same arammana that is still there. To know arammana in that of vithi-citta vara is "tadarammana-vara or tadalambana-vara", because the last vithi-citta is the tadalambana. The arammana of the tadalambana-vara is atimahantarammana or a very clear arammana for even after the seven javana-vithi-citta have fallen away, the arammana has not yet done so, conditioning the tadalambana-vithi-citta to arise.

 To know arammana through the mano-dvara-vithi there are only two vara, javana-vara and tadalambana-vara.

 The arammana of the javana-vara through the mano-dvara is avibhutarammana because it is less clear than the tadalambana-vara.

  The arammana of the tadalambana-vara through the mano-dvara is vibhutarammana because it is clearer than the javana-vara.

Dvara is the door or path through which citta arises to experience arammana that is not the arammana of the bhavanga-citta.  The dvara is, therefore, the way through which the vithi-citta experiences arammana.   There are six dvara, of which five are rupa and one nama.

1. Cakkhu-dvara, which is cakkhuppasada-rupa
2. Sota-dvara, which is sotappasada-rupa
3. Ghana-dvara, which is ghanappasada-rupa
4. Jivha-dvara, which is jivhappasada-rupa
5. Kaya-dvara, which is kayappasada-rupa
6. Mano-dvara, which is bhavangupaccheda-citta (that arises before the mano-dvaravajjana-citta)

 There are six rupa where the citta in the plane of the five khandha arises called the six vatthu-rupa, comprising

1. Cakkhuppasada-rupa         or cakkhu-vatthu,
which is where the two cakkhu-vinnana-citta arise

2. Sotappasada-rupa             or sota-vatthu,
which is where the two sota-vinnana-citta arise

3. Ghanappasada-rupa          or ghana-vatthu,
which is where the two ghana-vinnana-citta arise

4. Jivhappasada-rupa            or jivha-vatthu,
which is where the two jivha-vinnana-citta arise

5. Kayappasada-rupa            or kaya-vatthu,
which is where the two kaya-vinnana-citta arise

6. Hadaya-rupa                    or hadaya-vatthu,
which is where all the other citta arise in the plane of the five khandha except for the ten dvi-pancavinnana-citta.

Cakkhuppasada-rupa is the cakkhu-dvara of the cakkhu -dvaravajjana-citta, cakkhu-vinnana-citta, sampaticchanna-citta, santirana-citta votthapana-citta, javana-citta and tadalambana-citta that know the ruparammana in contact with the cakkhuppasada-rupa while the ruparammana still lasts.  But the cakkhuppasada-rupa is cakkhuvatthu, or the place where only the two cakkhu-vinnana-citta arise.  All the other citta of the same vara, or the cakkhu -dvaravajjana-citta, sampaticchanna-citta, santirana-citta votthapana-citta, javana-citta and tadalambana-citta, arise at the hadaya-vatthu.

 The same is true for sotappasada-rupa, ghanappasada-rupa, jivhappasada-rupa, kayappasada-rupa.

 The hadaya-rupa is vatthu or the place where citta arises but it is not a dvara.

1. Why are there fewer vithi-citta in the mano-dvara process than the panca-dvara?
2. Through how many dvara can the lobha-mula-citta arise?
3. Through how many dvara can the panca-dvaravajjana-citta and the mano-dvaravajjana-citta arise?
4. What are mogha-vara, votthapana-vara, javana-vara and tadalambana-vara?
5. What are avibhutarammana and vibhutarammana?
6. At which rupa does the patisandhi-citta arise in the plane of the five khandha?
7. At which rupa does the akusala-citta arise in the plane of the five khandha?
8. At which rupa does the kiriya-citta arise in the plane of the five khandha?
9. At which rupa does the sota-dvara-vithi-citta arise?
10. At which rupa does the cetasika arise in the plane of the five khandha?

 The arising and falling away of the citta and vithi-citta is in normal everyday life.  But since there are dhamma terms that manifest their characteristics and functions, it makes us wonder because we don't  understand the meanings of the technical terms.  But those words only specify the characteristics of realities in daily life.  Therefore, dhamma are not in text books but in real life, each time that we are seeing, hearing, smelling, tasting, experiencing bodysense contact or thinking.  Right now we are all seeing.  We know now that it is the vithi-citta namely avajjana-citta, cakkhu-vinnana-citta, sampaticchanna-citta, santirana-citta, votthapana-citta and javana-citta arising and falling away in series.  Understanding the dhamma would remind us that the javana-vithi-citta that arises when we see, hear, or smell etc. are kusala or akusala that arise and fall away, accumulating its own continuum and latent tendencies.

 The study of the four jati of citta, arising as 1) kusala, 2) akusala 3) vipaka  4)  kiriya, tells us which citta is the cause for vipaka-citta to arise in the future, and which citta is the vipaka or result of a cause that had been done in the past.  To study a citta to know whether it is a vithi-citta or not, one must also know the jati of that citta.  For example, the patisandhi-citta is a vipaka-citta.  It is the result of one of the kamma that we have done in the past, which is the paccaya for the patisandhi-citta to arise in continuation from the cuti-citta from the last lifetime. The patisandhi-citta is a vipaka-citta that performs patisandhi-kicca only an instant in each lifetime, in any plane.  It cannot do so again in that being, only in the first instant that arises in continuation from the cuti-citta of the previous lifetime.  Then the patisandhi-citta falls away.  It does not last.

 When the patisandhi-citta, which is a vipaka-jati, has fallen away, it is the anantara-paccaya for the next citta to arise in continuation immediately.  The  consecutive citta performs bhavanga-kicca.  It is then not a vithi-citta. Bhavanga-citta is a vipaka-citta.  Therefore, kamma is not only the paccaya for the patisandhi-citta to arise and fall away, but it also causes vipaka-citta to arise and perform the bhavanga-kicca in continuation.  The first bhavanga-citta that arises in sequence to the patisandhi-citta is called pathama-bhavanga.  The following bhavanga up to the cuti-citta is innumerable.

 The sequence of bhavanga that arises and falls away until the vithi-citta arises.  First of all is the vithi-citta that performs avajjana-kicca, which is either of the two avajjana-citta, namely 1) the panca-dvaravajjana-citta, which perform avajjana-kicca through the panca-dvara, and 2) the mano-dvaravajjana-citta, which performs avajjana-kicca through the mano-dvara.  These two citta are kiriya-citta.  They are neither kusala, akusala nor vipaka because they can

 know both ittharammana or pleasant arammana, and anittharammana or unpleasant arammana.  As vipaka-citta, the akusala-vipaka would only know anittharammana and kusala-vipaka only ittharammana.

 The Atthasalini manifested the characteristics of kiriya-citta as only action, which can be defined by distinct functions as follows:

 Any kiriya-citta that does not achieve the status of javana-citta would not have any results like a wind flower (vata-puppham or, according to the muladika, mogha-puppham, meaning fruitless flower) for some flowers, when they have fallen, do not bear fruits, likewise, the kiriya-citta.  The kiriya-citta that does not achieve the status of javana-vithi-citta are the following: 1) panca-dvaravajjana-citta and 2) mano-dvaravajjana-citta.  The panca-dvaravajjana-citta performs the single function of avajjana-kicca through the panca-dvara.  The mano-dvaravajjana-citta performs two functions: the avajjana-kicca of the mano-dvara and the votthapana-kicca of the panca-dvara.  All the other kiriya-citta that  achieve the status of javana-citta are the citta of the arahanta, which is compared by the Atthasalini as follows: Any citta that achieves the status of javana (or the kiriya-javana-vithi-citta of the arahanta) does not bear fruit like the flower of a rootless tree thereby being only action because it evolves with the power to accomplish the action.

Those who are not arahanta have only two kinds of kiriya-citta: 1) panca-dvaravajjana-citta and 2) mano-dvaravajjana-citta.

All kiriya-citta other than these two are citta of the arahanta.  Therefore, the arahanta possess the two kiriya-citta which are not javana-citta, panca-dvaravajjana-citta and mano-dvaravajjana-citta; while their javana-vithi  are composed uniquely of kiriya-citta, because the arahanta have eradicated all kusala and akusala and thus do not have any javana-vithi-citta that are kusala or akusala.

 In the process of the vithi-citta that knows arammana through the eyes, when the panca-dvaravajjana-citta has fallen away, the seeing consciousness, or the cakkhu-vinnana-citta, is vipaka-citta resulting from a past kamma. Kusala kamma is the condition for the cakkhu-vinnana-kusala-vipaka to see pretty, pleasant rupa that appear through the eyes as ittharammana.  Akusala kamma is the condition for the cakkhu-vinnana-akusala-vipaka to see ugly, unpleasant rupa that appear through the eyes as anittharammana.  The vithi-citta that hears sound through the ears is a sota-vinnana, also a vipaka-citta.  No one knows what the sota-vinnana would hear at any given moment.  All this according to causes, or the kamma done in the past.  While one smells through the nose, the ghana-vinnana-citta that knows smell is a vipaka-citta.  When one tastes through the tongue, the jivha-vinnana-citta is a vipaka-citta.  While experiencing bodysense contact, kaya-vinnana-citta that knows cold, heat, softness, hardness, tension, motion are vipaka-citta, that result of past kamma which has accomplished and are now paccaya for vipaka-citta to arise and experience arammana after passed on from panca-dvaravajjana-citta.  Then when the panca-vinnana-citta that sees, hears, smells, tastes and knows bodysense contact has fallen away, it becomes the anantara-paccaya for the sampaticchanna-citta to arise and know the arammana in turn. sampaticchanna-citta is also a vipaka-citta because it is the result of the same kamma that conditioned the cakkhu-vinnana-citta to arise.  When the sampaticchanna-citta has fallen away, the same kamma would make the santirana-citta, which is a vipaka-citta, to arise and perform santirana-kicca subsequently.

 Therefore, the vithi-citta which are vipaka-citta arising through panca-dvara, namely the cakkhu-, sota-, ghana-, jivha- and kaya-vinnana, sampaticchanna or santirana, do not accumulate continuance (of latent tendencies).  They are only the result of kamma that arise to perform their individual function then fall away.  Then the votthapana-citta, that is to say the mano-dvaravajjana-citta, performs the function of votthapana-kicca through the panca-dvara.  The votthapana-citta is a kiriya-citta which performs the function of votthapana-kicca, then falls away without accumulating tendencies.  When the votthapana-citta has fallen away, the next citta to arise is the javana-vithi-citta, which performs the function of running through the arammana as kusala-citta or akusala-citta in those who are not the arahanta, while for the arahanta, there are kiriya-citta.  The javana-vithi-citta arise and fall away seven instants, they, therefore, are the moment that one accumulates tendencies, meaning the present moment.
   The Atthasalini Atthakatha Dhammasanganipakarana compares the arising to experience an arammana of the vithi-citta through the panca-dvara [to the process in which a king receives a tribute] by saying, “A king sleeps on a royal bed with an attendant massaging his feet, a deaf doorman standing at the door, and three guards standing in a row.  Then a peasant, bearing tribute, comes to knock upon the door.  The deaf doorman does not hear, so the attendant massaging the feet signals, upon which the deaf doorman opens the door.  The first guard receives the tribute and hands it to the second, who passes it on to the third.  The third guard presents it to the king who partakes of the tribute.”  This analogy demonstrates the process of vithi-citta that arises to experience the arammana that, when arammana comes into contact with the cakkhuppasada is similar to the peasant bearing tribute to the door.  The attendant massaging the king's feet is like the panca-dvaravajjana-citta that knows there is a visitor knocking.  So he signals or [the citta] perceives the arammana coming into contact and falls away.  The cakkhu-vinnana-citta then arises in sequence to see at the cakkhuppasada.  After that the first guard, or the sampaticchanna-citta, receives the tribute and passes it on to the second, or the santirana-citta, who then passes it on to the third or votthapana-citta.  The third presents it to the king, or javana-citta, and the king absorbs the tribute, or that arammana.

 This personification clarifies that the kicca or function of arammana is only to come into contact with the pasada.  The peasant does not enter into the presence of the king but the tribute is passed from the first to the second then the third guard until it reaches the monarch.

 Only the cakkhu-vinnana-citta performs the function of seeing the arammana in contact with the dvara.  The arammana can only impinge upon the pasada-rupa but the citta that arises in sequence to know the arammana while the arammana cannot penetrate beyond pasada.

 When we consider this analogy, we could understand the comparison of each vithi-citta that arises to perform distinct functions: the cakkhu-vinnana-citta performs the function of seeing at the cakkhuppasada-rupa, which is a cakkhu-dvara, like a doorman opening the door to look out.  The sampaticchanna is the first guard that receives the tribute and hands it to the second because when the cakkhu-vinnana-citta has performed its function of seeing, it falls away.  The cakkhu-vinnana-citta cannot receive the arammana the way the sampaticchanna-citta does since it can only perform its function of seeing or only sees at the door, or the pasada-rupa.  The sampaticchanna-citta is like the first guard to perform the function of receiving arammana and passing it on to the second or santirana, which examines the arammana and passes it on to the votthapana-citta to judge.  Then the latter presents it to the king, or the javana vithi-citta, to absorb or partake of the tribute.

 The word absorb or partake of are used to truly clarify the characteristics of kusala- or akusala-citta that performs javana-kicca through the eyes, ears, nose, tongue, bodysense or mind.  The javana-citta is one that absorbs the arammana with lobha, dosa, moha or kusala, or again with the kiriya-citta of the arahanta. The javana-citta performs the function of running through the arammana not by seeing, receiving, examining or judging it because the preceding citta have already done so.  Thus they become the paccaya for kusala-citta, akusala-citta or kiriya-citta to arise and absorb or run through the arammana for seven consecutive citta.  The javana-vithi-citta is, therefore, the vithi-citta that actually partakes of the arammana.  When the process is mogha-vara, even with the contact of sound on the sotappasada, there would be no hearing.  Or when it is the votthapana-vara, the kusala-citta, akusala-citta or kiriya-citta would not arise, so how can there be absorption of the arammana since the javana-citta did not arise? When the javana-vithi -citta arise, it absorbs the arammana because it arises in a series of seven of the same kind of citta, be it kusala-javana-vithi-citta, akusala-javana-vithi-citta or kiriya-javana-vithi-citta.

 That the javana-vithi-citta arises and falls away absorbing arammana for seven instants in a series is because of paccaya, respectively: the first javana-citta is the asevana-paccaya for the second javana-vithi-citta to arise and absorb the arammana once more.  The second javana-vithi-citta is then the asevana-paccaya for the third javana-vithi-citta to absorb the arammana still again. And so on until the seventh javana-vithi-citta, which is not an asevana-
 paccaya. The asevana-paccaya is a kusala-javana-vithi-citta, akusala-javana-vithi-citta or kiriya-javana-vithi-citta that causes the citta of the same jati to arise and repeat the javana-kicca.  Therefore the former is powerful enough to cause kusala-citta and akusala-citta to become kamma-paccaya resulting in vipaka-citta in the future as well as become the upanissaya-paccaya for future akusala-javana-vithi, kusala-javana-vithi or kiriya-javana-vithi to arise.  The accumulation of diverse akusala to ever greater, denser proportions causes us to become misled the moment we open our eyes.  When there is bhavanga-citta, we do not know arammana through either eyes, ears, nose, tongue, bodysense or mind because thinking or dreaming is through the mano-dvara and not bhavanga-citta.  Therefore, while there is the bhavanga-citta, we do not know any arammana of this world.  This world does not appear at all even so there is anusaya-kilesa.  Not that not to know any arammana of this world is to be without kilesa, because there are three levels of kilesa:
 

Anusaya-kilesa         is the minutely fine kilesa that accumulates like sediment in    the citta.

Pariyutthana-kilesa  is the medium kilesa that arises with the javana-vithi-citta.

Vitikkakama-kilesa   is the coarse kilesa that arises with the javana-vithi-citta.

Thus even the citta that is not the javana-vithi-citta also has anusaya-kilesa except for that of the arahanta that does not have any kilesa at all.
 We should know that whenever javana-vithi-citta arises to see that which appears through the eyes, hear which appears through the ears, smell through the nose, taste through the tongue, experience bodysense contact through the body or think through the mind, the javana-vithi-citta then accumulates the continuance and the latent tendencies both of akusala and kamavacara-kusala and kamavacara-kiriya-javana-vithi.

Each vara that we see the seven vithi-citta   are cakkhu-dvara-vithi.
Each vara that we hear the seven vithi-citta   are sota-dvara-vithi.
Each vara that we smell the seven vithi-citta   are ghana -dvara-vithi.
Each vara that we taste the seven vithi-citta   are jivha -dvara-vithi.
Each vara that we know bodysense contact  the seven vithi-citta  are kaya -dvara-vithi.
Each vara that we think the three vithi-citta   are mano-dvara-vithi.

1. Which vithi-citta of the panca-dvara and mano-dvara are vipaka-citta?
2. How many kiriya-citta do those who are not arahanta have?
3. How many kiriya-citta that are not javana-vithi-citta do the arahanta have?
4. What is asevana-paccaya?
5. Which citta are asevana-paccaya?

 The 89 Citta categorized according to jati are

21 kusala Citta
12 akusala Citta
36 vipaka-Citta
20 kiriya-Citta

When we study the jati of citta, we would see what kinds of citta each person has.
 

Ordinary people     have 4 jati of citta: kusala, akusala, vipaka and kiriya-citta
The sotapanna       have 4 jati of citta: kusala, akusala, vipaka and kiriya-citta
The sakadagami     have 4 jati of citta: kusala, akusala, vipaka and kiriya-citta
The anagami          have 4 jati of citta: kusala, akusala, vipaka and kiriya-citta
The arahanta         have 2 jati of citta: vipaka and kiriya-citta

Besides knowing what jati each citta is, whether kusala, akusala, vipaka or kiriya, we must also know the function of each citta.  Citta is therefore named
 after its function as well.  For example, patisandhi is a vipaka-citta, the result of kamma.  The citta that performs patisandhi-kicca in the sukhati-bhumi (the happy planes) is kusala-vipaka, the result of kusala-kamma. The citta that performs patisandhi-kicca in the dugati-bhumi (the unhappy planes) in the apaya-bhumi is akusala-vipaka, the result of akusala-kamma.

 But not all kusala-vipaka-Citta and akusala-vipaka-Citta perform patisandhi-kicca.  Therefore, only kusala-vipaka-citta and akusala-vipaka-citta that do perform patisandhi-kicca are called 'patisandhi-citta'.

 Kusala-vipaka-citta and akusala-vipaka-citta that perform bhavanga-kicca are called 'bhavanga-citta'.

 Cakkhu-vinnana-citta is a vipaka-citta that cannot perform patisandhi -kicca, nor bhavanga-kicca, it can only perform dassana-kicca.  Called cakkhu-vinnana-citta because it clearly knows or sees arammana that appears through the eyes.  Thus citta is named according to the [six] kinds of citta that knows arammana through the [six] dvara also [as another category of citta].

Question:  Why are there 4 jati of citta, instead of 5?  There should be 1) kusala-jati, 2) akusala-jati, 3) kusala-vipaka-jati, 4) akusala-vipaka-jati, 5) kiriya-jati, altogether 5 jati.

 Answer:  You wonder why there are not 5 jati of citta when there are 2 jati of hetu being 1) akusala-hetu  2) kusala-hetu.  Therefore vipaka-citta should also have 2 jati being 1) kusala-vipaka-jati  2) akusala-vipaka-jati.  But there are only 4 because vipaka-citta cannot be said to be of a bad, intermediate or refined nature.  Contrarily, the Citta that are akusala and kusala differ in several ways.  For example, they differ according to the intricacies of akusala-dhamma or kusala-dhamma of the moment through the eyes, ears, nose, tongue, bodysense and mind; through kamma of the levels of dana, sila, developing panna such as the stages of listening to or manifesting the dhamma, developing kusala which suppress kilesa through samatha-bhavana (development of calm), and developing sati-patthana, which is the development of vipassana-bhavana.  They also differ by way of dvara, for instance, by being physical, verbal or mental action. Finally, they also differ by way of adhipati, eminence or the reality that is predominant sampayutta-dhamma, or by way of the various cetasika that arise concurrently with them.

 It is evident that realities that are hetu or kusala and akusala are of several kinds.  But all these differentiations do not exist in vipaka-citta. A vipaka-citta is only the result of a past kamma.  When kamma is ripe with opportunity, the paccaya causes vipaka-citta to arise and perform patisandhi-kicca, bhavanga-kicca or other functions that know arammana through eyes, ears, nose, tongue, bodysense and mind.

  This instant of seeing now is a cakkhu-vinnana-citta which is a vipaka-citta, arisen with past kamma as paccaya.  But the vipaka-citta that sees cannot be the cause of another vipaka-citta in its turn.

 The instant one hears, the citta that is knowing sound is a vipaka-citta.  But the sota-vinnana-citta or the citta that hears sound cannot be hetu that causes vipaka-citta to arise.

 Since vipaka-citta cannot cause other vipaka-citta to arise, nor can it cause any actions, bodily or verbal, to arise. Nor is vipaka-citta composed of other realities such as karuna-cetasika, mudita-cetasika or the three virati-cetasika (comprising samma-vaca, samma-kammanta, samma-ajiva), vipaka-citta cannot be said to be of a bad, intermediate or refined nature.  The vipaka of bad kamma is classified as bad, vipaka of an intermediate kamma is classified as intermediate, and vipaka of a refined kamma is classified as refined.

 Vipaka is only a reality which is the result of the hetu, which, in turn, is either kusala or akusala.  Vipaka itself cannot be said to be of a reality that is bad, intermediate or refined, nor can it cause other vipaka.  Therefore all vipaka are collectively of one jati because they do not differ in any of the aspects that distinguish the realities that are hetu such as akusala and kusala which are separated into akusala-jati and kusala-jati.

 All vipaka-Citta are results of past kamma.

 Cakkhu-vinnana-citta  is a vipaka-citta.
 Sampaticchanna-citta is a vipaka-citta.
 Santirana-citta  is a vipaka-citta.
 Tadalambana-citta    is a vipaka-citta.

 Therefore we must know which citta is vipaka, kusala, akusala or kiriya-citta.

 When one sees sight, colors that are pleasing, the cakkhu-vinnana that arises to see is a kusala-vipaka.  Sampaticchanna, santirana and tadalambana are also kusala-vipaka.  When the sight that appears through the eyes has fallen away, the vithi-Citta through the eyes have fallen away, the bhavanga-Citta would then arise in continuation until the next vithi-citta arises to know other arammana.  Therefore one should know that when one sees anything through the eyes, all the vipaka-Citta that are vithi-Citta of that process are the results of a past kamma.

 When we hear a pleasant or unpleasant sound, vipaka -citta would arise just an instant as vithi-citta and know the sound being heard, then it is completely gone.  But there are paccaya for akusala to arise and be pleased or displeased with different rupa that appear through the eyes, ears, nose, tongue, bodysense and mind innumerably.  Innumerably because each day we cannot help being pleased or displeased by objects appearing through the eyes, ears, nose, tongue, bodysense and mind.  Just the level of listening to the dhamma of the Buddha cannot extinguish akusala although at the instant of seeing we know it is only vipaka, the result of past kamma, but we are still unable to repress pleasant feeling or lobha when we see pleasing things.

 Therefore we should study to understand realities as they really are so as to develop panna unto the level that can fully realize that realities are not entities, people or the selves.  To study and examine the dhamma conscientiously would allow us to increasingly see the danger of akusala-dhamma and make us develop kusala more at every level because we know that not to do so would make us denser with kilesa.

 One believes that everything belong to him only when the vithi-citta arises. Whenever the vithi-citta does not arise, one does not see, hear, smell, taste, nor do we know what is in contact with the eyes, ears, nose, tongue, bodysense and mind, such as while we are sound asleep.  Even while we are not yet dead, when we are sound asleep, there is no caring, no regret, no attachment to anything.  There is not clinging even to the khandha that we used to take as us, the selves, because at that instant the vithi-Citta do not arise, there is no knowing any arammana through the eyes, ears, nose, tongue, bodysense and mind.  While we are still alive but deep asleep, we would not be concerned with sight, sound, smell, taste, bodysense contact or thoughts.  So why should we not develop panna to cut any ties and clingings to objects that appear to the eyes, ears, nose, tongue, bodysense and mind?  This would lessen our akusala when we realize that all realities appear only when the vithi-Citta arise.  And when a citta arises and falls away, that citta is really extinct.  Any rupa that arises and falls away, that rupa is really gone.  The rupa that appears through the eyes a moment ago is now definitively gone.  The vithi-citta through the eyes a moment ago is really gone, and through the ears the hearing is really gone.  Each citta and rupa that arises really falls away.  But as long as we have not realized the arising and falling away of nama-dhamma and rupa-dhamma, we have not yet reached the meaning of "falling away" because we have not realized the falling away.  For example, we could say that cakkhu-vinnana-citta falls away, sampaticchanna-citta falls away, santirana-citta falls away, javana-citta falls away and tadalambana-citta falls away, but we still do not realize the falling away of any reality.  Therefore, one must develop panna until we are able to realize the actual arising and falling away of nama-dhamma and rupa-dhamma.  Even though that level of panna has not yet been reached, listening  to the dhamma and examining it to rightly understand it more minutely would be beneficial.  It would be paccaya by being sankhara-khandha, conditioning sati-patthana to arise and be mindful of the characteristics of realities that are arising and falling away; and panna will gradually turn towards, or study and examine until the knowledge in the characteristics of realities, as opposed to entity, person or the self, gradually grows.

 In the Atthasalini Atitatika, explanation of atita-dhamma (1044) there is a passage on the characteristics of the dhamma that are past, stating,

 The word 'past' is past three instants, the upada-khana or the instant it arises, thiti-khana or the instant it is existing, and bhanga-khana the instant of its falling away.

 Each citta lasts only an extremely short instant, just to arise, to exist and to fall away.  Each citta has three anu-khana comprising

Upada-khana is the arising, not the existing and falling away.
Thiti-khana is the existing, not the arising and falling away.
Bhanga-khana is the falling away, not the arising and existing.
 A citta that has arisen is existing, is not yet called past in the relation to the thiti-khana but it is already past to the upada-khana.

When one has studied further about rupa, one would learn that rupa that is caused by kamma is kammaja-rupa, which arises at each sub-instant of citta at the upada-khana, thiti-khana and bhanga-khana of each citta except before the 17 instants of cuti-citta.  Therefore, the rupa that is caused by kamma would fall away with the cuti-citta, ending the state of being that person in that lifetime, of all five khandha.

The rupa that arises from citta as condition is a cittaja-rupa’ which arises at the moment of upada-khana of citta (excepting 1) the patisandhi-citta 2) the 10 davi-panca-vinnana-citta 3) the 4 arupavacara-vipaka-citta and 4) the cuti-citta of the arahanta.)

The rupa arising from utu, or the appropriate element of fire, as condition, is the utuja-rupa.  It arises in the thiti-khana of the utuja-rupa, which is the base or condition.

The rupa arising from food is an aharaja-rupa, arising at the thiti-khana of oja-rupa in the food consumed after the nutrition has been absorbed.

 Citta arises and falls away rapidly, therefore the three sub-instants fall away very rapidly too.  But the dhamma in the past, or 'past', is past all three sub-instants, neither the upada-khana, thiti-khana nor bhanga-khana is left.

 There is further explanation:

The word 'extinguished' means arrived at extinction like a fire that is extinct, is there no more.

The word 'disappeared' means arrived at disappearance, or being completely gone like a dead person that has disappeared, is gone, is no more.  That is the characteristic of extinction.

The word 'changed' means arrived at change by deviating from the normal.  Normal by being, while change by abandoning what is normal is by not being.

The word 'fallen away' means arrived at inability to remain, which is extinction.

"Abbhatthankata" translates as arrived at complete extinction.  The Buddha added onto the word a prefix by not only using the word 'extinguish' but added the prefix so one might know the state of complete extinction with nothing remaining.  The term 'to arise and disappear' is to have arisen and then disappear, not that there was none.  There was what arose but after arising it has disappeared, completely gone with nothing left. What dhamma are past? They are rupa, vedana, sanna, sankhara and vinnana, which are sankhata-dhamma as well as the five khandha, as follows:

Rupa-khandha            All rupa arise and fall away.
Vedana-khandha        All feelings or vedana-cetasika arise and fall away.
Sanna-khandha          Memory or sanna-cetasika arises and falls away.
Sankhara-khandha     Comprising 50 kinds of composite cetasika such as lobha, dosa, issa (jealousy), macchariya (stinginess), saddha (faith or confidence), viriya and panna, arise and fall away.
Vinnana-khandha       All Citta arise and fall away.

 Since all that arise are sankhata-dhamma and one of the five khandha which fall away at each instant, is there still clinging and attachment to the khandha?  Since all khandha arise and fall away repeatedly, completely lost, not extinct with residue, but extinct and gone without a trace.
  There can be no eradication of kilesa at the level of reading and listening.  Therefore one must examine to understand so as to have sankhara-khanda to condition sati to be mindful, take notice and examine what one has heard and understood until there is full realization of the characteristics of realities that arise, appear and fall away.  Only then can the clinging to realities as entities, persons or the selves be abandoned.

 Every day we are used to liking what appears through the eyes, ears, nose, tongue, bodysense and mind, used to taking them for us or ours or our properties.  In fact, everything appears only when there is vithi-citta.  Any reality that is vipaka is the result of kamma. No matter how fine and beautiful the houses, belongings, clothing of all sorts are, the vipaka is the result of past kamma, it can only arise to know the arammana appears through the eyes, ears, nose, tongue and bodysense for an instant and then falls away, impermanent.  It arises and falls away repeatedly, without anyone knowing which kamma will bear fruit in the next moment.  Since everyone has done kusala-kamma and akusala-kamma in the past, when there is condition ready for a kamma to result in a vipaka to arise, that vipaka would arise only to know the arammana that appears through the eyes, ears, nose, tongue, bodysense or mind.
 

  To study and examine the impermanence of realities is viriyarambha-katha, to make sati mindful of the characteristics of the realities that appear, study and examine until one knows that they are not the selves but only nama-dhamma and rupa-dhamma of different characteristics that are appearing through the eyes, ears, nose, tongue, bodysense or mind.

 When there is right understanding of the characteristics of realities, the javana-vithi that are kusala would increase.  If there were no listening and studying about realities, there would be no knowledge of instants of vipaka, which are results of past kamma, or moments that are javana-vithi-Citta, that accumulate akusala or kusala latent tendencies.  Since one would not know one would not see the harm of akusala, nor would one develop kusala.  Samsara-vatta would then stretch on.  Which arises more in a day, akusala-citta or kusala-citta?  What results then lie ahead, more of kusala-vipaka, or akusala-vipaka?  Everyone might examine to know realities that arise in their actual daily life.

 There are 14 kicca (function) of citta comprising:

 1. Patisandhi-kicca is the function of continuity after cuti-kicca.  The Citta that can perform patisandhi-kicca are the 19 vipaka-citta, namely

10  kamavacara-vipaka-citta
  5  rupa-vacara-vipaka-citta
  4  arupa-vacara-vipaka-ccitta

 2. Bhavanga-kicca is the function of life continuum, keeping that lifetime.
  The citta that perform bhavanga-kicca are the 19 vipaka-citta. Whichever vipaka-citta performs the patisandhi-kicca, the same kind of vipaka-citta would arise to perform bhavanga-kicca sequentially, after the patisandhi-citta has fallen away, until the vithi-citta arise through one dvara or another.  Then when the vithi-citta through the dvara fall away, the bhavanga-Citta would always arise in continuation until cuti (death).

 3. Avajjana-kicca is the function of adverting to the arammana in contact with the dvara.
  It is the first vithi-citta to arise through one of the six dvara.  The citta that perform avajjana-kicca are the two kiriya-citta, namely:
  The panca-dvaravajjana-citta
  The mano-dvaravajjana-citta
 

 4.  Dassana-kicca is the function of seeing.
  There are two vipaka-citta that perform dassana-kicca, namely
  The cakkhu-vinnana      akusala-vipaka-citta
  The cakkhu-vinnana      kusala-vipaka-citta

 5.  Savana-kicca is the function of hearing.
  There are two vipaka-citta that perform savana-kicca, namely
  The sota-vinnana    akusala-vipaka-citta
  The sota-vinnana    kusala-vipaka-citta

 6.  Ghayana-kicca is the function of smelling.
  There are two vipaka-citta that perform ghayana-kicca, namely
  The ghana-vinnana    akusala-vipaka-citta
  The ghana-vinnana    kusala-vipaka-citta

 7. Sayana-kicca is the function of tasting.
  There are two vipaka-citta that perform sayana-kicca, namely
  The jivha-vinnana     akusala-vipaka-citta
  The jivha-vinnana     kusala-vipaka-citta

 8. Phussana-kicca is the function of knowing bodysense contact.
  There are two vipaka-citta that perform phussana-kicca, namely
  The kaya-vinnana     akusala-vipaka-citta
  The kaya-vinnana     kusala-vipaka-citta

 9. Sampaticchanna-kicca is the function of receiving arammana from the davi-panca-vinnana
  There are two vipaka-Citta that perform sampaticchanna-kicca, namely
  The sampaticchanna     akusala-vipaka-citta
  The sampaticchanna     kusala-vipaka-citta

 10. Santirana-kicca is the function of examining arammana appearing through the five dvara.
  There are three vipaka-Citta that perform santirana-kicca, namely
  The upekkha-santirana     akusala-vipaka-citta
  The upekkha-santirana     kusala-vipaka-citta
  The somanassa-santirana  kusala-vipaka-citta

 11. Votthapana-kicca is the function of determining the arammana to make one of the kinds of javana-citta arise through the panca-dvara.
  The citta that performs this function is the kiriya-citta, the mano-dvaravajjana-citta.

 12. Javana-kicca is the function of running through the arammana or absorbing the arammana.

There are 55 citta that perform javana-kicca, namely
 

 12 akusala-citta
  1 ahetuka-citta (hasituppada-citta)
  8 kamavacara-kusala-citta
  8 kamavacara-kiriya-citta
  5 rupa-vacara-kusala-citta
  5 rupa-vacara-kiriya-citta
  4 arupa-vacara-kusala-citta
  4 arupa-vacara-kiriya-citta
  8 lokuttara-citta

 13. Tadalambana-kicca is the function of knowing the arammana in continuation from the javana-citta.
  There are 11 vipaka-citta that perform tadalambana-kicca, namely
   3 santirana-citta
   8 kamavacara sahetuka kusala-vipaka-citta

 14. Cuti-kicca is the function of leaving that being, that lifetime.  When the cuti-citta that had arisen to do its duty of leaving that lifetime and fallen away, death occurs, completely ending that state of being that person.

The citta that perform cuti-kicca are the 19 vipaka-citta of the same kind as the patisandhi-citta and the bhavanga-citta.  When a certain kind of vipaka-citta had performed the patisandhi-kicca, that very same kind of vipaka-citta would perform the bhavanga-kicca and the cuti-kicca also.

 Altogether 89 kinds of citta perform 14 kicca.

Patisandhi-citta assembles the nama-dhamma and rupa-dhamma for which there are paccaya to arise and evolve in a being, in a lifetime, according to the strength and type of the specific patisandhi-citta.

The citta that perform the function of patisandhi in the 11 kama-bhumi are the 10 vipaka-citta comprising

The upekkha-santirana  akusala-vipaka-citta
The upekkha-santirana  kusala-vipaka-citta
The 8 kamavacara sahetuka kusala-vipaka-citta (maha-vipaka)

The upekkha-santirana-akusala-vipaka-citta is the result of an akusala-kamma that performs the patisandhi-kicca in the four apaya-bhumi or birth in hell, birth as a peta, birth as an asurakaya, or birth as an animal.

The upekkha-santirana-kusala-vipaka-citta is the result of kusala-kamma of a weaker kind that performs the patisandhi-kicca in the human plane and the lowest plane of heaven, the Jatumaharajika, with the interference of akusala kamma, which causes innate disabilities, such as madness, muteness, blindness and deafness.

 The 8 maha-vipaka-citta perform the function of patisandhi in the human and 6 heavenly planes according to the strength and sublimity of the specific kusala-kamma.

The 5 rupa-vacara-vipaka-citta perform the function of patisandhi in the 15 rupa-brahma planes according to the level of the specific rupa-vacara-kusala, which are the causes.

The 4 arupa-vacara-vipaka-citta perform the function of patisandhi in the 4 arupa-brahma planes according to the level of the specific arupa-vacara-kusala, which are the causes.

As to the 11 citta that perform tadalambana-kicca, they can only arise in the sequence of kama-javana-vithi in the kama-bhumi, never in a higher plane, such as the rupa-brahma- or the arupa-brahma-bhumi.

There are 2 kinds of citta, the upekkha-santirana-akusala-vipaka-citta and the upekkha-santirana-kusala-vipaka-citta, that can perform 5 functions.

There are 8 kinds of citta, the maha-vipaka-citta, that can perform 4 functions.

There are 9 kinds of citta, the 5 rupa-vacara-vipaka-citta and the 4 arupa-vacara-vipaka-Citta, that can perform 3 functions.

 There are 2 kinds of citta, the mano-dvaravajjana-citta and somanassa-santirana-kusala-vipaka-citta, that can perform 2 functions.

All the rest of the citta can only perform one specific function.

1.   What jati is the tadalambana-citta?  What kamma does it result from?
2.   When does the kammajarupa arise, and when does it not?
3.   When does the cittajarupa arise, and when does it not?
4.   What function does the akusala-citta perform?
5.   How many jati are the Citta that perform javana-kicca?
6.   Can kusala-citta and kiriya-citta perform tadalambana-kicca?
7.   How many kicca can the upekkha-santirana-citta perform?   What are they?
8.   How many kicca can the somanassa-santirana-citta perform?   What are they?
9.   How many jati of citta does the arahanta have?
10. How many jati of citta do the ones who are not arahanta have?

 The first characteristic of citta, as said earlier, is that citta is a reality that clearly experiences the arammana.  This would help sati to arise and be mindful of the characteristics of the citta, while there is seeing, hearing, smelling, tasting or knowing bodysense contact, and to examine to find out that the reality is a citta, not an entity, since the citta is the reality that clearly knows the object appearing.

 The second characteristic of citta, ‘called "citta" because it accumulates latent tendencies in continuation with the efficiency of the javana-vithi', shows that each person has different dispositions because of the amount of lobha, dosa, moha or any kind of kusala-kamma accumulated, which gives the individual distinct demeanors.

 The third characteristic of citta is that it is called "citta" because it is the reality where kamma-kilesa accumulate vipaka.  When one understands vithi-citta, one would understand the reality that is samsara-vatta, which is the arising and evolution of kilesa-vatta, kamma-vatta and vipaka-vatta (-cycles).  For it is called "citta" because it is the reality where kamma-kilesa accumulate vipaka.

 The kusala-dhamma and akusala-dhamma that arise as javana-vithi, and fall away are accumulated in the next citta.  Although the citta arises and falls away, the falling away of past citta is paccaya for the next citta to arise.  Therefore the next citta to arise would inherit all that is accumulated in the previous citta because the subsequent citta ensued from the preceding citta as paccaya.  Thus the akusala-javana-vithi-citta and the kusala-javana-vithi-citta accumulate latent tendencies and would be paccaya for vipaka to arise.

 Samsara-vatta comprises 3 parts: kilesa-vatta, kamma-vatta and vipaka-vatta.

 Kilesa-vatta arises in cycles through the eyes, ears, nose, tongue, bodysense and mind and accumulates latent tendencies in continuation which are causes to perform kamma-vatta or physical, verbal or mental actions of kusala- or akusala-kamma.  Kamma-vatta is the cause for vipaka-vatta to arise, and when the vipaka-citta arises to know arammana through the eyes, ears, nose, tongue and bodysense, it is not without kilesa-vatta because there is still pleasure or displeasure in things appearing through the eyes, ears, nose, tongue, bodysense and mind.  Since there is kilesa, there is still cause to perform kusala-kamma and akusala-kamma.  Kusala-kamma and akusala-kamma are the causes of akusala-vipaka-Citta and kusala-vipaka-Citta to arise endlessly.  As long as panna has not  been developed until it is sharp enough to clearly realize the ariya-sacca-dhamma, the three samsara-vatta,  kilesa-vatta, kamma-vatta and vipaka-vatta, would continually arise and evolve.

 Paticcasamuppada means the dhamma that depends on each other to arise as kilesa-vatta, kamma-vatta and vipaka-vatta, that is, avijja is the cause for
 sankhara to arise (kilesa-vatta is the paccaya for kamma-vatta to arise), and sankhara is the cause for vinnana to arise (kamma-vatta is the paccaya for vipaka-vatta to arise).

 Avijja, or moha-cetasika, is the akusala-dhamma that does not know realities as they really are: the kilesa-vatta that is paccaya for the sankhara to arise.

 The three sankhara resulting from avijja are: punnabhisankhara, apunnabhisankhara and anenjabhisankhara.
 

Punnabhisankhara  is the intention to do kusala-kamma in relation with rupa, or kamavacara-kusala-kamma and rupavacara-kusala-kamma.

Apunnabhisankhara is the intention to do akusala-kamma.
Anenjabhisankhara is the intention that is arupavacara-kusala-kamma or the 4 arupajhana-kusala.

Punnabhisankhara, apunnabhisankhara and anenjabhisankhara are paccaya for vinnana to arise or patisandhi in diverse bhumi according to causes or the distinct kamma.

Therefore the paticcasamuppada manifested by the Buddha is the reality that arises and evolves with each instant.  This is constant no matter in which explanation, for example from the perspective of the four paramattha-dhamma, the four ariya-sacca or the paticcasamuppada.

 The third characteristic of the citta in the statement, it is called "citta" because it is the reality where kamma-kilesa accumulates vipaka, shows that according to realities in life, sometimes it is kilesa, others it is kamma, others still vipaka.  Understanding about vithi-citta clearly would be a condition for sati to arise and examine to learn which instant of seeing, hearing, smelling, tasting, knowing bodysense contact or thinking is kilesa, which is kamma and which is vipaka.  For example, while there is seeing,

Panca-dvaravajjana-citta     is not vipaka-citta.
Cakkhu-vinnana-citta           is vipaka-citta.
Sampaticchanna-citta           is vipaka-citta.
Santirana-citta                     is vipaka-citta.
Votthapana-citta                 is not vipaka-citta.
Javana-citta                         is not vipaka-citta.
Tadalambana-citta                is vipaka-citta.

What is the use of knowing the minute differences in the process of seeing which instant is vipaka and which is not?  One should know that the dhamma that is the cause is not a result.  Akusala and kusala are causes and not vipaka.  When it is vipaka-citta, that is the result of causes, it is not the cause itself.  In the present instant of seeing, if one knows which instant is vipaka, or the result of past kamma, that caused the vipaka-citta to arise, would one still think that there is a self that could create any vipaka-citta?  If one knows the truth about citta the cause and citta the result, one would see the anatta in the instant of seeing, hearing, smelling, tasting, knowing bodysense contact and thinking.  This would be paccaya to help sati to be mindful of each reality appearing at that instant as a distinct reality which arises from paccaya.

Is anyone afraid that vipaka-citta would not arise or that there would be no more vipaka?  There is no need to worry because no matter today, tomorrow, the next month, the next year or the next lifetime, there never would be need to fear that vipaka would not arise.  Because as long as one is not yet an arahanta, there would still be paccaya for vipaka-Citta to continue to arise.  But one should be aware of the kinds of vipaka to arise, and of the kamma that cause them.  This lifetime is the proof of vipaka, how each person has vipaka ensuing from kusala-kamma or akusala-kamma in different quantities and degrees.

A passage in the Manorathapurani Atthakatha explaining Anguttaranikaya Tikanipata Pathamapannasaka the fourth vagga, nidanasutta, 473 detailing the abhidhamma categorizes kamma into 16 kinds, 8 akusala-kamma and 8 kusala-kamma, stating that akusala-kamma and kusala-kamma that would produce results must be plenary of sampati and vipati as follows:

 1.  Some kammasamadana of the sinful side,
 prevented by gatisampati, would produce no result.

2.  Some kammasamadana of the sinful side,
 prevented by upadhisampati, would produce no result.

3.  Some kammasamadana of the sinful side,
 prevented by kalasampati, would produce no result.

4.  Some kammasamadana of the sinful side,
 prevented by payogasampati, would produce no result.

 Which shows that when a person is plenary with gatisampati, upadhisampati, kalasampati or payogasampati, certain akusala-kamma would not have the chance to produce results.
 

1.  Other akusala-kamma
occasioned by gativipati,   would produce results.

2.  Other akusala-kamma
occasioned by upadhivipati,  would produce results.

3.  Other akusala-kamma
occasioned by kalavipati,   would produce results.

 4.  Other akusala-kamma
occasioned by payogavipati,  would produce results.

 The 8 on the kusala-kamma side are when a person is plenary of gativipati, upadhivipati, kalavipati and payogavipati certain kusala-kamma would not have the opportunity to produce results, and the kusala-kamma that would produce results must be occasioned by gatisampati, upadhisampati, kalasampati and payogasampati.

 Gatisampati is birth in a good plane, or the sugati-bhumi.  Gativipati is birth in a bad plane, or the dugati-bhumi, which is an apaya-bhumi.

 Everyone must patisandhi (be born) as soon as the cuti-citta falls away but none would know whether the "gati" one is going to would be sugati or dugati.  Some desire to be born in a teetotal family but as long as the cuti-citta has not yet arisen, there is no knowing what javana-vithi would arise before the cuti-citta.  Nor can we know which kamma would produce results to make us born in which bhumi after the cuti-citta has arisen and fallen away.

 If the kusala-kamma results in the patisandhi in the sugati-bhumi as gatisampati, that kusala-kamma would compile past kamma throughout samsara-vatta that should become paccaya for vipaka-Citta to arise and know arammana that are ittharammana or pleasant according to the status of the specific patisandhi-citta.  Since past akusala-kamma have also been done, therefore each does not have only ittharammana but when akusala-kamma produces results, vipaka-citta would know arammana that is anittharammana or unpleasant through the eyes, ears, nose, tongue or bodysense.  Although each must have kusala- and akusala-kamma, for each kamma to produce results depend also on gatisampati and gativipati.

 It also depends on upadhi.  Upadhi is the reality that embodies dukkha. Upadhisampati or upadhivipati is a physical component of a human birth, for though born a human, in sugati-bhumi, a past akusala-kamma would be paccaya resulting in a physical abnormality with deformed organs, as upadhivipati.  This would be paccaya for akusala-kamma to have more occasion than kusala-kamma to produce results.

 Past kamma would also depend on kalasampati as paccaya to produce good results.  In the times of plenty, the land and sea is fertile, when the country is peaceful and flourishing, the kusala-kamma would be paccaya for vipaka-citta to arise and know ittharammana through the eyes, ears, nose, tongue, bodysense and mind.  But during kalavipati when the land is in chaos and famine, kusala-kamma would not be paccaya for vipaka-citta to arise and know as much ittharammana  as during times of kalasampati.  In these times even good people who have never done any harm to anyone might still receive vipati as to be hurt or killed because it is kalavipati.  Even though they have accumulated kusala-kamma, but since it is kalavipati, with the country in turmoil, past akusala-kamma could still be paccaya for akusala-vipaka-citta to arise as result of that akusala-kamma.

 Any kamma that may or may not produce results must also depend on payogasampati or payogavipati.  "Payogasampati" is competence in diligently and intelligently deliberated task.  All professions, even robbery, depend on thoroughness, artistry, expertise and competence in order to accomplish the task.  The capability to accomplish diverse employments is payogasampati.  Whether in kusala- or akusala-kamma, all professions and functions must be performed with payogasampati or with plenary expertise and competence to succeed as intended.  Past akusala-kamma that has not yet reached plenitude of paccaya to make akusala-vipaka-citta arise because at that instant that person still possesses payogasampati, the capability in his work.  And even a good person who lacks the art, knowledge and proficiency in performing a task is with payogavipati, which is not paccaya for kusala-vipaka to arise through lack of payogasampati.

 The Buddha had manifested in detail the results which arise from certain causes, as well as the paccaya from which they arise, all of which is a matter of anatta, not the self that assumes to make things happen as desired.  Each instant of citta that arises must be composed by various paccaya.  Even when kusala-kamma or akusala-kamma is to produce results, there must be gatisampati or gativipati, upadhisampati or upadhivipati, kalasampati or kalavipati, payogasampati or payogavipati.

 Understanding causes, results, kilesa, kamma and vipaka would be paccaya to make us suffer less dukkha from the samsara-vatta.  There should also be understanding about vithi-Citta that in each process of seeing, none of the vipaka-Citta such as the cakkhu-vinnana-citta that is seeing, the sampaticchanna-citta which receives the arammana subsequently from the cakkhu-vinnana-citta, nor the santirana-citta which examine the arammana consecutively, are able to perform any kamma.  While performing kusala-kamma of any kind, those are instants of kusala-javana-vithi-Citta.  While hearing a pleasant sound, the sota-vinnana-vipaka-citta only arises to hear and then the sampaticchanna-citta receives the sound in sequence, then the santirana-citta examines the sound, the vipaka-Citta cannot perform kusala- or akusala-kamma of any kind.
  When a pleasant smell is in contact with the nose, the ghana-vinnana- vipaka-citta arises to know that smell.  The sampaticchanna-citta receives the smell, the santirana-citta examines it but they can do no kamma, nor can they make the rupa move in any way.

While talking, walking, raising a hand, moving to perform any task, it is not vipaka-citta that sees, hears, smells, tastes, or knows bodysense contact, but the javana-citta, which are paccaya for the rupa to move with kusala- or akusala-citta.  Thus the citta that can perform kamma is not the vipaka-citta.  While having a meal, the citta that sees is a vipaka-citta, the citta that is pleased with the food is a lobha-mula-citta.  The citta that is not pleased with the nourishment is a dosa-mula-citta.  The citta that tastes the sweetness or the sourness is the vipaka-citta.  The citta that make the rupa move to serve or chew and swallow the food with pleasure are lobha-mula-citta.  The sati is able to arise and be mindful of each kind of citta as it really is.  Therefore it is not to flee lobha, but to know lobha as it really is, and so one can abandon it.  From birth there normally are paccaya for lobha to arise each day.  While working in any profession, generally it is with lobha.  Each day so much lobha arises.  But when one sees the beneficence of kusala-citta, there would be paccaya for kusala-citta to arise.  While having a meal, when the lobha-javana-vithi has arisen and fallen away, the following javana-vithi would be kusala by being aware of the characteristics of citta that is pleased with the food.  Or sati might arise to be mindful of the characteristics of rupa-dhamma that are soft or hard, cold or hot, tense or moving, or a sour, sweet, or salty taste that is appearing.

 Developing sati-patthana would allow us to know the reality of citta even when there are no physical or verbal actions, for example sati can be mindful that the citta that sees is not the one that is pleased with what is appearing.

 The third characteristic of citta is that it is called "citta" because it is the reality where kamma-kilesa accumulates vipaka.

 Kilesa is the reality that is impure, dark and dull.  "Dark and dull" means not bright and clear, not pure.  For example, when there is pleasure and desire, when one wants something, is it pleasant or unpleasant?  If there were no desire, no lobha, it would be nicer because there would be no clinging, no attachment, no wanting.  When there is attachment and wanting, avijja cannot see that such an instant is a dark and dull reality, impure, unpleasant and troubled because of the clinging and desire for no matter what you take pleasure in.  Those instants are of clinging, dullness, trouble, akusala-dhamma and sometimes some might mistake it for faith, which if sati-patthana does not arise, panna does not examine, then there would be no knowing whether it is lobha, which is akusala, or faith that is kusala.

 In the daily life of a bhikkhu and an ordinary person, those who still have kilesa cannot escape from lobha, whenever there is pleasure in what appears through the eyes, ears, nose, tongue, bodysense and mind.  As well as the ordinary person, the same applies to the ordained person who still has kilesa.

When each level of kilesa that arises grows strong, it becomes physical or verbal akusala-kamma. If there were no kilesa, no akusala-kamma can arise physically or verbally.  When the kamma is done, though the citta and cetasika that together arose to do the deed had accomplished the kamma and fallen away, the accumulation of the kamma continuing in each of the subsequent citta that arises and falls away in sequence, is a kamma paccaya or the reality that produce results in the arising vipaka-citta and cetasika.  Therefore one must know which citta is kilesa, which is kamma and which is vipaka.  The citta that sees, hears, smells, tastes, knows bodysense contact is a vipaka-citta, the result of kamma.  Everyone wants to see only that which is pleasing, and when one does, it is never enough.  But even though one has cakkhuppasada, resulting from kamma as paccaya, the arammana in contact with the cakkhuppasada and appearing to the cakkhu-vinnana, would still depend upon kamma-paccaya.  When kusala- kamma is the paccaya, it would cause the cakkhu-vinnana-kusala-vipaka to arise and see pleasant things.  Hearing sounds that are pleasing is the result of kusala-kamma.  Hearing unpleasant sounds is the result of akusala-kamma.  Whether the present and the next instant is to be kusala-vipaka or akusala-vipaka is up to whether it will be kusala-kamma or akusala-kamma that would be paccaya for vipaka to arise at which dvara.

 There are 24 major paccaya that cause realities to arise.  Kamma is a paccaya for vipaka to arise, therefore kamma is a kamma-paccaya, one of the 24 paccaya.  The instant of seeing, hearing, smelling, tasting, knowing bodysense is vipaka-citta together with vipaka-cetasika that arise because of paccaya.  No one can make it arise as desired.  For example, now that we have seen, heard, none can stop the seeing or the hearing since it has already arisen because of kamma as paccaya.

 The citta and cetasika that are knowing arammana appearing through the eyes, ears, nose, tongue and bodysense are vipaka-Citta and vipaka-cetasika that  arise concurrently.  Vipaka-citta is paccaya for vipaka-cetasika and vice versa by being vipaka-paccaya or strictly arise as vipaka and not anything else and as each other's paccaya as well as each other's vipaka-paccaya.

  The rupa that arises because of kamma as paccaya is the result of kamma but it is not vipaka because rupa is not a nama-dhamma. Rupa is not a consciousness, it therefore is not vipaka.  Vipaka must only be nama-dhamma or a reality that knows and experiences.

 The third characteristic of citta is that it is called "citta" because it is the reality where kamma-kilesa accumulates vipaka.

 Atita-kamma is very difficult to know because it is an action accomplished and finished in the past.  But it is paccaya or cause for vipaka-citta and cetasika to arise in the present.  Therefore one should examine to understand the reality that is vipaka more conscientiously, that the reality which is vipaka is a nama-dhamma, or citta and cetasika that arise because of past accomplished kamma as paccaya.

 Generally, when something happens one would say it is the person's kamma, which, to be perfectly accurate, one should say it is the result of the person's kamma.  It would make us understand more clearly which instants are the results and which are the kamma.  If we shorten the saying to "It's the person's kamma," those who are unfamiliar with the cause of the result of realities might misunderstand and mistake the vipaka for the kamma.

 When one has studied and understood about citta being the reality where kamma-kilesa accumulates vipaka, one would understand realities as they really  are.  Without the dvara: eyes, ears, nose, tongue, bodysense and mind, which are ways of perceiving the arammana, there would be no vipaka-citta in daily life arising to receive the results of kamma.  The instant of seeing is a vipaka, the result of kamma.  Even though one was not in an accident, or has not received fortune and fame, the instant of seeing, hearing, smelling, tasting, knowing bodysense contact in ordinary daily life is already the result of past kamma already accomplished.  Vipaka-citta is not only when there is illness, fortune or poverty, fame or degradation.  And sati is able to be mindful of realities that are vipaka   when there is seeing, hearing, smelling, tasting, and knowing bodysense contact in daily life.

 Vipaka-citta would arise as results of accomplished kamma-paccaya.  It is hard to know which past kamma caused the vipaka-citta that arises through each dvara. For example, which kamma resulted in the vipaka-citta that hears children playing football.  Kamma is very difficult to know because it is acinteyya, or something one should not ponder.  Accomplished kamma which is the cause in the past even though very long ago in samsara-vatta is still paccaya for vipaka-citta to arise.  Therefore, if anyone ventured to guess which kamma resulted in seeing a certain thing, and which kamma caused that certain hearing, one would never be free from ignorance and frustration because one is guessing at something that one does not have the panna at the level to really know. Yet the vipaka which is the result of kamma is now appearing through eyes, ears, nose, tongue and body sense.

In the cittanupassana-satipatthana the character of the first kind of citta is saraga-citta.  Sati arises to be mindful of the characteristics of the citta that is composed of raga, the pleasure and attachment, that universally arises.  When satipatthana does not arise, one would not know that when one sees something, the lobha-mula-citta, which is pleased by what is seen, would arise very rapidly.  To eradicate kilesa, panna must know the characteristics of realities that appear ordinarily as what they really are, or know the differences between vipaka-citta resulting from past kamma, and kusala-citta or akusala-citta, which are kilesa or present kamma, which would become paccaya to cause vipaka-Citta to arise in the future.  To know the characteristics of vipaka-citta is not to roughly surmise the fact only whenever there is an accident, illness, fortune or poverty, fame or defamation, but to know vipaka-citta the instant one sees, hears, smells, tastes and knows bodysense contact through the eyes, ears, nose, tongue and bodysense in daily life.

When one realizes that the vipaka-citta that arises results from one's own kamma, would one be angry with or blame others as the cause of whatever happened?

In the Tipitaka there are events in the lives of people who received diverse vipaka according to the time.  These days there are events showing that each person would receive vipaka, or the result of past kamma, in unpredictable manners.  For example, a whole building collapsed on its owner without having  been bombed, without his being shot or hurt by anyone else.  Past kamma is the paccaya to receive the result of kamma through the eyes, ears, nose, tongue and bodysense.  Therefore one should not be angry and blame others, rather sati should be mindful of the characteristics of realities that are vipaka-citta and really not entities, people or the selves.  One should then realize that such an instant is the result of past kamma and not lobha, dosa, moha or kusala which are present causes to produce future results.

 Even exterior material and features, that appears as tall, short, dark or fair, only appears for an instant when it is in contact with cakkhuppasada.  So if there is no eye or no seeing, one would not think of the shape, height, shortness, darkness or lightness that one takes for the body.

 Therefore the shape of one's body and exterior material do not belong to anyone in reality.  They are just that which appear for an instant while the cakkhu-vinnana arises to see, and falls rapidly away.

 Sound that appears when in contact with the ear is likewise that which appears when in contact with the ear and then is gone.  It belongs to no one.  To be mindful of characteristics of realities normally as they really are could make one relinquish the attachment to realities as entities, persons or the selves.

 The instant there is seeing, hearing, smelling, tasting, knowing bodysense
 contact or thinking thoughts is a reality that truly exists.  It is sati-patthana for panna to study and realize the characteristics of realities as they really are not as entities, persons or the selves.

 Try to examine one's possessions which one thinks is numerous, yet if one does not see the assets, one can only think that they are such belongings but since one does not see them nor touch these treasures, do we profit from these riches.  When we realize the characteristics of paramattha-dhamma, which are not entities, persons or the selves, then one knows that everyone is equal, when cakkhu-vinnana arises, it sees what is appearing and then falls away.  Neither the cakkhu-vinnana nor what appears to be seen belong to anyone at all.  Everyone is equal as realities in the paramattha-dhamma.  But the kilesa that clings to realities as oneself or one's belongings would differ in quantity accordingly.

 Do those who used to take pleasure in any quantity of possessions that they have realize that they do not own anything?  Since cakkhu-vinnana arises to see and falls away very rapidly, if the cakkhu-vinnana does not arise, where are their possessions?  When any treasure is only what cakkhu-vinnana arises to see temporarily for an instant, how could one take it for one's possessions?  Since things that appear cannot come into your body, they can only appear when in contact with the cakkhu-dvara or cakkhuppasada.

 Sound, smell, taste and bodysense contact similarly exist only the instant they are in contact.  Thus one should not take these realities as us or ours.

 Even though everyone might wish to have lots of possessions in equal proportions, uniformly.  But actually the results appearing in the present arise from past causes.  Therefore it is under no one's control. Vipaka is the result of kamma while there is only seeing, hearing, smelling, tasting and knowing bodysense contact.  No one can tell which kamma resulted in a certain process of seeing or hearing, for example.

 In a passage in Anguttaranikaya Catukkanipata Dutiyapannasaka Apannakavagga  the third Acintitasutta No. 77 the Buddha said "Behold  bhikkhu, these four acinteyya are imponderable.  If a person should think upon them, he would be party to madness and disturbance.  What are the four acinteyya? Behold  bhikkhu, firstly the magnitude of Buddhahood, secondly the magnitude of jhana, thirdly the vipaka of kamma and fourthly the speculations about the world.  Behold  bhikkhu, these four acinteyya are imponderable.  If a person should think upon them, he would be party to madness and disturbance.

 There is seeing now.  It is vipaka-citta through the eyes.  Sati can only be mindful of the characteristics of the reality or nama-dhamma which is a consciousness, and rupa-dhamma or that which is appearing.  It cannot be known beyond that to the point of knowing what the seeing in the present instant is the result of; which past kamma in which lifetime.  But while there is seeing, sati-patthana is able to be mindful, and panna is capable of fully realizing that while there is seeing which is a vipaka, it is not the instant that one is pleased or not, which is akusala arising in sequence after the seeing.

 In addition each citta is called "citta" because of its complex and intricate nature according to the efficiency of the sampayutta-dhamma.  "Intricate" means distinct according to the sampayutta-dhamma, or the concurrent cetasika which is the individual's accumulations.  Therefore it is impossible that everyone should think alike, or worship the same religion.  Even our physical appearance differs, so much is our thoughts, nor can our opinions or beliefs be similar.  Even in those times when he had not yet achieve nibbana, the Buddha himself could not render everyone right of understanding.  As for those with accumulated paccaya to have the opportunity for vipaka-citta and kusala-citta to arise and hear, study and examine the dhamma manifested by the Sammasambuddha, once they had heard it they should examine, consider, investigate conscientiously and ever more minutely and develop panna until they
  are able to realize the characteristics of realities as the Buddha had manifested.

 Wrong view does not exist only in other religions even those who are Buddhists would practice distinctly according to beliefs and understanding which have been diversely accumulated.  After the second Great Council (sangiti - convocation of the Sangha to revise the doctrine in the Tipitaka), the Vajji bhikkhu who were the cause established different nikaya (sects) according to their opinion.  For example, one sect with the opinion that whoever would attain a level of enlightenment and realize nibbana must recite "Such is dukkha. Such is dukkha." [1 Nidanakatha  Kathavatthupakaranatthakatha]  Misunderstanding the practices has existed since ancient times.  Therefore today one must study and examine conscientiously because those who could realize the ariya-sacca-dhamma these days are not ugghatitannu-puggala (one who realizes the truth upon hearing) or vipacitannu-puggala (one who realizes the truth after explanation) but neyya-puggala (one who realizes the truth upon much guidance and perseverance) and those who could not realize ariya-sacca-dhamma despite much listening, reading, discussing and reciting the dhamma, called padaparama-puggala.

 The dhamma that the Buddha had the supreme beneficence to manifest for the entire 45 years is for the benefit of the neyya-puggala and the called padaparama-puggala.  Everyone should therefore study to really know what is realized by fully experiencing the ariya-sacca-dhamma and how to develop the way to really know the arising and falling away of the dhamma that appear through the eyes, ears, nose, tongue, bodysense and mind.  Only then would one be a person who understands the true merit of studying which is to assist the sati to be mindful of the characteristics of realities in which the Buddha was omnisciently enlightened and which he minutely manifested even to the characteristics of citta, above, as well as the vinnana-citta that is seeing which is also sati-patthana.  The reality that panna could develop until it realizes fully the reality that is anatta arising and falling away in daily life and not entities, people or the selves, or any other object at all.

1.  What is kamma-paccaya?
2.  What is vipaka-paccaya?
3.  Is the rupa that arises from kamma as paccaya a vipaka?  Why?

 The 4 characteristics of citta are

1. Called ‘citta’ because it experiences arammana clearly.
2. Called ‘citta’ because it accumulates innate tendencies with the efficiency of javana-vithi.
3. Called ‘citta’ because it is a reality where kamma and kilesa accumulate vipaka.
4. Every citta is called ‘citta’ because of its complex and intricate nature according to the efficiency of the sampayutta-dhamma.

'Intricate' means distinct, not alike and intricate or distinct because of the power of sampayutta-dhamma.

There must be a reason why citta is distinct.  What are the causes that render distinct Citta.  Citta is a sankhara-dhamma, a reality that arises with cetasika as paccaya in its composition.  Cetasika is another kind of paramattha-dhamma that arises simultaneously, falls away at the same time, knows the arammana in common and arises at the same location with the citta.  Therefore the cetasika which are the sampayutta-dhamma that arise concurrently with the citta are what make citta distinct from one to the other.

Each person's citta differ greatly according to past accumulations which is
 why the result of vipaka in the present differ.  No matter the quantity of entities and people in the world, each would be distinct according to the kamma and the complexities of the causes.  From the physical appearance to the acquisition or loss of fortune, fame, happiness and praise, which are the results of diverse causes in the past.  Past causes produce distinct present results from birth to death.  No one knows on what day, at what time, in which manner, whether in- or outdoors, on land, in the water or in midair, with what disease or accident each will leave this world.  It would all be according to past kamma, and not only do present vipaka alone differ but hetu or causes or the complexity of citta which is a present cause in this lifetime also vary.  Which is why vipaka or the future result will also be diverse.

 The intricacy or diversity of the citta is infinite according to its sampayutta-dhamma or the cetasika that arises concurrently.  One should understand the meaning of sampayutta-dhamma.  There are 4 paramattha-dhamma namely 1. Citta-paramattha  2. Cetasika-paramattha  3. rupa-paramattha  4. nibbana-paramattha.  Citta and cetasika are realities that arise concurrently, inseparable, indivisible.  Since they arise together, they fall away together, know the same arammana and arise at the same location (in the plane of the five khandha).  These are the characteristics of the sampayutta-dhamma.

 In the Atthasalini Cittuppadakandha there is a passage saying "Truly when rupa-dhamma and arupa-dhamma arise together, the rupa would arise with the arupa but they do not compound nor do they sampayutta together.  So too arupa, which arise with rupa but they are not compounded nor sampayutta together.  And rupa arise with rupa but are not compounded nor sampayutta together. While the arupa… arises with arupa compounded and sampayutta together entirely."

 The characteristics of sampayutta-dhamma are manifested in detail so that one can clearly see that nama-dhamma is not rupa-dhamma.  The instant of studying and listening to the dhamma is a sankhara-khandha that would gradually compose panna until sati-patthana arises to examine and know each of the characteristics of nama-dhamma and rupa-dhamma until the characteristics of nama-dhamma and rupa-dhamma would appear as completely separate realities not sampayutta together even though they arise concurrently.

 Therefore sampayutta-dhamma is the characteristics of nama-dhamma or the citta and cetasika that arise and fall away concurrently and know the same arammana.

 This is the difference between nama-dhamma and rupa-dhamma because rupa-dhamma may arise together and fall away simultaneously but rupa-dhamma is not a consciousness, rupa-dhamma knows nothing, all rupa-dhamma that arise together are not sampayutta-dhamma.  The realities that form sampayutta-dhamma must be realities that unite completely, by being nama-dhamma, which are consciousness, arise simultaneously, know the same arammana, fall away at the same time, and arise and fall away at the same location.

 The fourth characteristic of citta is every citta is called ‘citta’ because of its complex and intricate nature according to the efficiency of the sampayutta-dhamma.

There are 52 cetasika but a citta is not composed of all 52 cetasika at a time, which is why citta differ according to the cetasika that arise concurrently in different quantities depending on the number and kind of the citta.  The 89 different citta are categorized into jati or the nature of citta that arises of which there are 4: 1. kusala-citta,  2. akusala-citta  3. vipaka-citta and 4. kiriya-citta.  Each day there are kusala-citta, akusala-citta, vipaka-citta and kiriya-citta.  That citta is categorized as different jati is according to the conditions of the citta (…) the nature of a kusala-citta no matter in whom it arises or where or when would always be kusala.  And the citta that is akusala, no matter in whom it occurs, to ascetics or people of any nationality, social status, caste or complexion, will always be akusala, inalterably.  This is the nature of paramattha-dhamma.  When citta is composed of sampayutta-dhamma or cetasika that are akusala, the citta is then akusala.  When the citta is composed of sobhana-cetasika, the citta is then kusala or kusala-vipaka or sobhana-kiriya-citta according to its jati.

 In the Atthasalini Cittuppadakandha there is a passage saying "Then the Buddha, when he had organized the dhamma into categories, spoke of it in pannatti (conventional terms), achieving what is difficult.  When different kinds of liquids or oils blended in the same vessel all day could still be detected as distinct kinds when seen, smelt or tasted.  Even then to do so is said to be difficult.  But the Sammasambuddha when he categorized the dhamma that are citta and cetasika of the same arammana or the same ruparammana into separate categories and used pannatti to speak [of them], it is said to have done what is extremely difficult."

 Nama-dhamma is a reality that is even more subtle than the rupa is.  Even so the Buddha had categorized the characteristics of each kind of nama-dhamma according to the characteristics appearing, the function (raso), the aspect (paccupatthano) and the immediate cause (padatthano) of the kinds of nama-dhamma.

 Citta is eminent and presiding in knowing or experiencing. In the Atthasalini Cittuppadakandha there is a passage saying "Citta is the bhumi or place of origin of the sampayutta-dhamma such as happiness.  If there were no citta, the happy feeling could not arise because there would be no basis, no point of origin for  happiness.  Whenever sukha-vedana arises, citta is the bhumi, the basis, the home of that sukha-vedana that arose with that citta.  Therefore citta is the bhumi, the home of its sampayutta-dhamma, which are the sukha-vedana and other cetasika.

 There are 4 jati when citta is organized by nature, comprising kusala-citta,  akusala-citta, vipaka-citta and kiriya-citta.  To talk about any citta, it is necessary to know its jati, whether it is kusala, akusala, vipaka or kiriya.  As for vipaka-Citta which are results of kamma, since there are two kinds of kamma which are Kusala-kamma and akusala-kamma, there are also 2 kinds of kamma being  kusala-vipaka-citta  and akusala-vipaka-citta.

 When one speaks of the citta that is the result of kamma, one should use the word akusala-vipaka-citta and not say briefly akusala because akusala-vipaka-citta is the result of akusala-kamma and because kusala-vipaka-citta is the result of kusala-kamma.  Kusala-vipaka-citta is not kusala-citta and akusala-vipaka-citta is not akusala-citta.  The other kind of citta, kiriya-citta, is neither kusala, akusala nor vipaka but a citta that arises from other paccaya than the kamma-paccaya. Kiriya-citta is not the cause for any vipaka to arise.  Kiriya-Citta are generally the kiriya-Citta of the arahanta.  The arahanta have eradicated akusala-kamma and kusala-kamma entirely so they have only vipaka-Citta, which are the results of past kamma and kiriya-Citta.

 Other than manifesting the characteristics of the citta and cetasika by the four jati categorized as kusala, akusala, vipaka and kiriya, the Buddha also organized the dhamma from other perspectives or by the three groups of dhamma as follows:

 Kusala dhamma          Dhamma that are kusala.
 Akusala dhamma        Dhamma that are akusala.
 Abyakata dhamma      Dhamma that are abyakata.

 Abyakata-dhamma are all paramattha-dhamma that are neither kusala nor akusala.  Therefore to organize Citta and cetasika into 3 categories, namely kusala-dhamma, akusala-dhamma and abyakata-dhamma, the Citta and cetasika that are abyakata-dhamma would be vipaka-Citta and vipaka-cetasika, kiriya-Citta and kiriya-cetasika.  When categorized as the 4 paramattha-dhamma, or citta, cetasika, rupa and nibbana of the kind of kusala-dhamma, akusala-dhamma and abyakata-dhamma,

 Kusala-citta and kusala-cetasika        are kusala-dhamma.
 Akusala-citta and akusala-cetasika     are   akusala-dhamma.
 Vipaka-citta and vipaka-cetasika         are     abyakata-dhamma.
 Kiriya-citta and kiriya-cetasika            are     abyakata-dhamma.
 All rupa                                              are      abyakata-dhamma.
 Nibbana                                             is         abyakata-dhamma.

1.   Can rupa be sampayutta-dhamma with nama?
2.   Can rupa be sampayutta-dhamma with rupa?
3.   Is that which appears through the eyes kusala-dhamma or abyakata-dhamma?  Why?
4.   Is the citta that sees kusala-dhamma, akusala-dhamma or abyakata-dhamma?  Why?
5.   Is nibbana kusala-dhamma?
6. Which kind of citta does not have a jati?
7. With what is citta sampayutta-dhamma?  When?
8. Can citta be sampayutta-dhamma with another citta?
9. Can akusala-dhamma be sampayutta-dhamma with kusala-dhamma?
10. With what is nibbana sampayutta-dhamma?

Dec. 19, 1999