The 89 different citta are organized by the kinds of bhumi or levels of citta into 4 bhumi, comprising
 

1.   kamavacara-bhumi
2.   rupavacara-bhumi
3.   arupavacara-bhumi
4.   lokuttara-bhumi

 The citta of the kamavacara-bhumi comprise the 54 kamavacara-citta.  In the Atthasalini Cittuppadakandha there is an explanation of kamavacara-citta from 4 perspectives saying

 First aspect, the term 'kamavacara' means citta among the kamavacara-dhamma or is in the kama level (the complete term is kamavacara but can be shortened  as kama) by wandering round in kama or sight, sound, smell, taste and bodysense contact.  The citta is of the kama level, kamavacara-citta.

 Every moment in our daily life is kamavacara-citta whenever it is not of a finer and more intricate level than kama.  When kusala-citta is developed to a more peaceful level by having rupa as arammana until the citta is more steadfast in the appana-samadhi level or the jhana-citta with rupa as arammana.  Then it is rupavacara-bhumi or rupavacara-citta, beyond the level of kama.  And when the citta is even more peaceful and steadfast by being the citta that is deeply tranquil in the arammana that is beyond rupa or arupavacara-citta.  And the citta that is even finer and more intricate than arupavacara-citta is the lokuttara-citta that fully realizes the characteristics of nibbana, so it is of the lokuttara-bhumi.  Thus citta differ in their bhumi, the 89 citta are categorized as follows:
 

54  kamavacara-citta
15 rupavacara-citta
12 arupavacara-citta
8 lokuttara-citta

Whenever a citta is not rupavacara-citta, arupavacara-citta or lokuttara-citta, that instant is kamavacara-citta.

Called "kama" because of the meaning what entities desire.  There are two kama, kilesa-kama  and vatthu-kama.

Kilesa-kama is the chanda-raga or lobha-cetasika, a reality that is pleased with or attached to arammana.

Vatthu-kama is the reality on which pleasure and desire is based.  Therefore vatthu-kama is vatta which evolve in the 3 bhumi, kamavacara-bhumi, rupavacara-bhumi and arupavacara-bhumi since they are not beyond the objects of kilesa-kama as long as lobha is not eradicated there would be vatthu-kama or realities in which kama-kilesa takes pleasure.

Kamavacara-citta that takes pleasure in sight, sound, smell, taste and bodysense contact is very tenacious.  The rupa appears only for the briefest instant or only when it comes into contact with cakkhuppasada or the eye, sound appears only for the briefest moment or when it comes into contact with the sotappasada, smell, taste and bodysense contact likewise, are all paritta-dhamma, or realities that appear only briefly and fall away.  Citta is still pleased and attached to these paritta-dhamma because of their rapid continuation in the arising and falling away which makes them appear not to fall away.

 The pleasure in kamarammana or sight, sound, smell, taste and bodysense contact is infinite.  Even though sight, sound, smell, taste and bodysense contact has fallen away but others arise in continuation causing pleasure and clinging to the said objects continually.  When one sees any sight that is pleasing, one wishes to see it often, when one hears a pleasing sound, one wishes to hear it again, the same is true for smell, taste and bodysense contact.  When one has tasted pleasant things, one wishes to have it again and again.  The pleasure one takes in sight, sound, smell, taste, bodysense contact arise daily repeatedly through the eyes, ears, nose, tongue, bodysense and mind.
  When we like something and wish to see it all the time, is it possible?  No, because normally all sankhara-dhamma arise and fall away.  When deliciousness appears, pleasure through the tongue arises.  At that instant pleasure through the eyes, ears, nose and bodysense do not arise.  When pleasure in smell arises, at that moment pleasure through the eyes, ears, tongue and bodysense do not arise because citta arises one at a time only.  There can not be two citta arising simultaneously.  Everyone is pleased with things that alternately appear through the eyes, ears, nose, tongue, bodysense and mind, not only in just one color, sound, smell, taste and bodysense contact.  This is because pleasure in sight, sound, smell, taste and bodysense contact accumulated on and on in continuation from the past through the present and to the future.

 Therefore kamavacara-citta or citta that wanders through sight, sound, smell, taste and bodysense contact is the citta that is pleased in sight, sound, smell, taste and bodysense contact.  It cannot emancipate beyond sight, sound, smell, taste and bodysense contact.  Some say they made merit and wished to be born in heaven.  Heaven is not beyond sight, sound, smell, taste and bodysense contact but with a more refined kamarammana than in the human world.

 Therefore from birth to death when the citta is not as peaceful as in the appana-samadhi level or when it is not jhana-citta and not lokuttara-citta, at that moment it is kamavacara-citta.  Asleep or awake, seeing, hearing, smelling, tasting, knowing bodysense contact and thinking, all these consciousness are not entities, persons or the selves but citta of the kama-vacara level or the kama-vacara-citta.

 Those who are not an Anagami or an Arahanta would still take pleasure in sight, sound, smell, taste and bodysense contact, which shows how difficult it is to abandon pleasure in kamarammana that appears through the eyes, ears, nose, tongue, bodysense and mind.  Even though tranquility is developed to the level of jhana-citta and one is born in the Brahma world, one cannot be able to eradicate pleasure in sight, sound, smell, taste and bodysense contact completely.  While one is not yet Anagami, one must return to being as such, pleased by sight, sound, smell, taste and bodysense contact through the eyes, ears, nose, tongue, bodysense and mind.  Therefore one should not be careless about kilesa and must understand realities as they really are and with reason to be able to develop panna that could really eradicate kilesa completely.

 The term 'kamavacara' means citta among the kamavacara-dhamma.  A passage in the Atthasalini states that the planes of kamavacara-dhamma, from avici, the lowest hell, to the highest deva plane of Paranimmitavasavatti are all kamarammana planes.

 The word vatthu-kama has a broader meaning than sight, sound, smell, taste and bodysense contact because no matter the reality if it is the basis of pleasure then it is vatthu-kama.  When one is born as a brahma-puggala in the brahma-bhumi, the brahma world is vatthu-kama, or basis of pleasure for the rupa- brahma-puggala.  For those born in the arupa-brahma world, the arupa-brahma-bhumi could be their vatthu-kama, or basis of pleasure for the arupa- brahma-
 puggala.  Lobha-cetasika is the reality that takes pleasure in and is attached to all arammana except lokuttara-dhamma.  Therefore except for lokuttara-dhamma, all dhamma can be vatthu-kama, or basis, the object of pleasure of lobha.
 

The first aspect of kamavacara-citta is that it is the citta of the kama level, not beyond kama.

The Second aspect is that the citta wanders around in the 11 kama-bhumi of which there are 4 apaya-bhumi, 1 manussa-bhumi (human plane) and the 6 deva-bhumi.

Third is that it is called kamavacara-citta because it wanders around with the efficiency of rendering [objects] arammana or that sight, sound, smell, taste and bodysense contact would travel through the citta with the efficiency of [the citta in] rendering [objects] arammana.  Thus it is called kamavacara.

To facilitate comprehension one might say that any citta involved with kama or sight, sound, smell, taste and bodysense contact as arammana is a kamavacara-citta.
 

 Fourth, in addition any citta renders the patisandhi which wanders through kama or the kama plane (the four apaya-bhumi, one human and six heaven or deva planes) that citta is called kamavacara.

Everyone is in this human world because kamavacara-citta caused kama-patisandhi-citta to arise in the manussa-bhumi, which is a kama-bhumi.

One who develops samatha-bhavana until the citta reaches the level of appana-samadhi of peacefulness as rupa-jhana-citta or arupa-jhana-citta.  If the jhana-citta does not decline, and it arises before the cuti-citta, the jhana-kusala-citta would not be paccaya for birth in this world but in the rupa-brahma or arupa-brahma world according to the level of the distinct jhana.  To be born a human is the result of kamavacara-kusala such as dhana, sila, samatha-bhavana and the development of sati-patthana that is not beyond kama, therefore causing patisandhi in kama-bhumi.

The word 'bhumi' has 2 meanings: 1 the citta as bhumi of sampayutta-dhamma or cetasika-dhamma that arise concurrently, and 2 the 'okasa' (place, occasion) or the birth place of worldly creatures.  The human is one of 31 birth places [planes or bhumi].

 Since the citta differ in kinds and each kind greatly varies in intricacy, the bhumi where worldly creatures were born would be distinct, there is not only the human plane, or this world alone.  And even for the kamavacara-kusala, the strength of saddha, panna and other sampayutta-dhamma or concurrent cetasika of the instant, would be diversely intricate and would organize the result or birth in different bhumi, not only in the human one.

The same applies to akusala-kamma.  While any kind of akusala-kamma is being done, if one takes note, one would see the difference in the gravity of the akusala-dhamma of the action.  Sometimes it is composed of much vengeance; others not.  Sometimes lacking endeavor, with no diligence or effort to hurt or harm, only an action composed of little intention yet resulting in the death of some small creatures.  Since each past kamma was composed of sampayutta-dhamma or cetasika of different levels, the said akusala-kamma would be paccaya organizing akusala-vipaka-citta to perform patisandhi-kicca, or birth, in the four distinct bhumi.

Since kusala-kamma and akusala-kamma, which are causes for future results, differ intricately, the birth bhumi which are appropriate to the diverse kamma would be numerous, not only the manussa-bhumi.

The word 'bhumi' means 'okasa-loka', which is the birthplace of worldly creatures of which there are 31 bhumi respective to the levels of citta comprising 11 kama-bhumi, 16 rupa-brahma-bhumi and 4 arupa-brahma-bhumi.  Altogether there are 31 bhumi or levels of okasa-loka.  Each level has a number of birthplaces, for example, even the human plane is not unique, there are other human worlds.

 The 11 kama-bhumi comprise 4 apaya-bhumi, 1 manussa and 6 deva summarized as:

 The 4 apaya-bhumi comprise hell, animals, pittivisaya and asurakaya.

 There is not only one hell or netherworld.  There are many major hell-worlds such as sanjiva, kalasutta, sanghata, roruva,  maharoruva, tapana, mahatapana and avici.  Besides these major hells there are minor ones about which not much is mentioned in the Tipitaka because the intention of the Buddha was to manifest the causes and results of kusala-kamma and akusala-kamma through various births and planes.  Whatever cannot be seen clearly and realized fully with one's own eyes would not merit so much attention as realities that can be proven by the development of panna.

 Birth in the 4 apaya-bhumi is resulted of akusala-kamma, when the akusala-kamma is great, one is born in hell.  If the akusala-kamma is very great
 one is born in avici hell where the torture is unbearable.  And when that term is over, one would be born in smaller hells since the results of the akusala-kamma are still effective. While one is performing akusala-kamma, one does not consider that hell is waiting, that one has not arrived there only because one is still in this world.  As long as we are still this person in this world, we would not yet leave for the next even though the cause or the akusala-kamma is there. Past performed akusala-kamma is paccaya to make one go to one apaya-bhumi or another when one has died.

 The results of lesser akusala-kamma are paccaya for birth in other apaya-bhumi such as birth as an animal.  One can see that animals have various curious shapes and features.  Some have many legs, some few, others none.  Some have wings, some none.  Some live in water, some on land.  The numerous variation of shapes and features are according to the intricacies of the citta.  All humans have eyes, ears, noses, tongues and bodies but they still are different in complexion and height no matter how numerous people are in this world, in the past, present and future.  Animals are more distinctly intricate than humans.  There are aquatic, land and aerial animals that vary according to their kamma which are the causes of different complex shapes.

The results of lesser akusala-kamma are paccaya for birth in the plane of peta or pittivisaya.  The peta suffers from perpetual hunger and their plane is of diverse complexities.

  All humans suffer from a chronic illness: hunger.  One cannot deny that hunger is indeed a disease.  Acute hunger would make itself felt.  When one feels slightly hungry and takes food, if the food is good one would forget that hunger is not the feeling of well-being, rather it is to be attenuated and remedied.  Those who are very hungry but do not receive nutrition would know the suffering of hunger and how it could be in worst cases.

 One day a certain popular person received so many telephone calls from morning till evening and did not have time for meals.  By evening he had learned the torture of intense hunger but was unable to quickly take food to satisfy his hunger because that would have caused fainting spells.  He had to slowly and gradually remedy his hunger but nonetheless fainted.  This shows how hunger is a major disease, a common everyday disease among nameless others.  Imagine then how hungry a peta must be.  In the peta plane there is no commerce, no agriculture so there can be no rice production, no cooking or trading with others for food.  To be born a peta is the result of akusala-kamma.  Whenever a peta anumodhana (has sympathetic joy) and congratulates others that had done kusala and dedicated it to him, the kusala-citta of that anumodhana would be paccaya for him to receive appropriate food for his plane of existence, or even allow him to escape from being a peta by leaving that life and being born in another plane, having expiated the
 results of the kamma that made him a peta.

 Another apaya-bhumi is the asurakaya.  Birth as asurakaya is the result of akusala-kamma that is lighter than other akusala-kamma.  The asurakaya does not have any entertainment, unlike in the human and heavenly planes.  In the human plane there are newspapers, cinemas and the theaters, music and such.  But in the asurakaya-bhumi there are no pleasant entertainment like those found in the worlds of the sugati-bhumi.

 Since the akusala-kamma are varied, the bhumi or the birth planes would vary according to the causes or the individual akusala-kamma.
 

There are 7 bhumi which are the results of kamavacara-kusala, comprising 1 human and 6 heavenly bhumi.

 The Tipitaka explains the human bhumi: the manussa-bhumi where humans are born, comprises 4 dipa (human planets, continents, islands, refuges) as follows:
 

1. Pubbavidehadipa      to the east of Mount Sineru [the hill-shaped center of the galaxy?].
2. Amaragoyanadipa     to the west of Mount Sineru.
3. Jambudipa                to the south of Mount Sineru.
4. Uttarakurudipa         to the north of Mount Sineru.

 Those of this world which is the Jambudipa would only see arammana of Jambudipa no matter where they wander.  They are unable to reach other dipa which are the other three human worlds.
 

There are 6 heavenly bhumi in the following order:

 Firstly the Catummaharajika with four principal deva namely
 

 Dhatarattha is the eminent deva of the east, also known as Inda, the ruler of gandhabba-deva.
 Virulhaka is the eminent deva of the south, also known as Yama the ruler of  kumbhanda-deva.
 Virupakkha is the eminent deva of the west, also known as Varuna, the ruler of naga-deva.
 Kuvera is the eminent deva of the north, also known as Vessavana, the ruler of yakkha-deva.

 The Catummaharajika is the closest heavenly level to the human plane.  Those heavenly bhumi are of increasingly higher levels, respectively to the refinement of the heavens.

 Secondly the Tavatinsa, which is of a higher level than the Catummaharajika, with Indra as ruling deva.  We might have heard of the heavenly Tavatinsa gardens of which there are four, namely: Nandana-vana in the east, Cittalata-vana in the west, Missaka-vana in the north and Pharusaka-vana in the south.
 

  Thirdly the Yama is higher than the Tavatinsa.

 Fourthly the Tusita is higher than the Yama.

 Fifthly the Nimmanarati is higher than the Tusita.

 Sixthly the Paranimmitavasavatti is higher than the Nimmanarati.

 Where does one wish to be born?  While one is not yet an arahanta, one must be reborn, but where?  Probably not the brahma-bhumi because to be born a brahma puggala in a brahma-bhumi must be the result of very steadfast jhana-kusala as formerly mentioned.  Therefore one would probably be born in one kama-bhumi or another, either the apaya-bhumi or sugati-bhumi according to the causes or the past kamma in the samsara-vatta.
 

There are 16 rupa-vacara-bhumi which are the birthplace of rupa-brahma- puggala namely

The 3 Pathama-jhana-bhumi [the first jhana plane] comprise

1  Parisajja-bhumi is the birth place of those who have attained the first jhana with a weaker type of kusala-citta.

2  Purohita-bhumi is the birth place of those who have attained the first jhana with an intermediate type of kusala-citta.

 3 Mahabrahma-bhumi is the birth place of those who have attained the first jhana with kusala-citta of refined strength.

The Dutiya-jhana-bhumi [the second jhana plane] has 3 planes.  The birthplace of those who have attained dutiya-jhana by catuttha-naya (the division of four) or tatiya-jhana by pancaka-naya (the division of five) comprises

1  Parittabha-bhumi
2  Appamana-bhumi
3  Abhassara-bhumi

1 Parittasubha-bhumi
2 Appamanasubha-bhumi
3  Subhakinha-bhumi

The Catuttha-jhana-bhumi [the fourth jhana plane] has 7 planes, comprising

1  Vehapphala-bhumi (the birthplace of those who have attained catuttha-jhana by catuttha-naya or pancama-jhana by pancaka-naya.)

2  Asannisatta-bhumi (the birthplace of those who have attained pancama-jhana, where no citta or cetasika arises.)
 

3 Aviha-bhumi             are the 5 suddhavasa bhumi, the birth
4  Atappa-bhumi           places of the Anagami-puggala who had
5  Sudassa-bhumi  _     attained catuttha-jhana by catuttha-naya
6  Sudassi-bhumi          or pancama-jhana by pancaka-naya.
7  Akanittha-bhumi        _

There are 4 arupa-brahma-bhumi, the birthplaces of those who have attained arupa-jhana (the pancama-jhana where rupa is eliminated and there are only arupa as arammana) respectively
 

1  Akasanancayatana-bhumi
2  Vinnanancayatana-bhumi
3  Akincannayatana-bhumi
4  Nevasannanasannayatana-bhumi

In these 4 there are only nama-khandha or citta and cetasika, with no rupa arising at all.

In the Anguttaranikaya Tikanipata Culanisutta the Buddha manifested the dhamma about the world and the universe, although not as much in detail as some might wish, but one can see his panna-parami, which is that of a lokavidu or one enlightened about the whole world.

 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 (cetasika arising concurrently), which makes it possible to categorize citta into different kinds according to several perspectives.  For example, into 4 jati comprising kusala, akusala, vipaka and kiriya; into 4 bhumi comprising kama-vacara-citta, rupa-vacara-citta, arupa-vacara-citta and lokuttara-citta.

There are all 4 jati of kama-vacara-citta being akusala, kusala, vipaka and kiriya.  Other higher levels of citta do not have citta that are akusala.  There are no rupa-vacara-citta that are akusala. Nor are there arupa-vacara-citta. There are no lokuttara-citta that are akusala (nor kiriya-citta).

Therefore there are 3 jati of rupa-vacara-citta, kusala, vipaka and kiriya.  The rupa-vacara-citta is cause for rupa-vacara-vipaka-citta to perform patisandhi-kicca as brahma-puggala in one of the 15 rupa-brahma worlds.  The rupa-vacara- pancama-jhana is paccaya for the patisandhi of rupa as Asannisatta-brahma-puggala in the Asannisatta-brahma-bhumi.  The rupa-vacara-kiriya is the kiriya-citta of the arahanta while there is rupa-jhana-citta of different levels.

There are also 3 jati of the arupa-vacara-citta, kusala, vipaka and kiriya because of the same reason.

Rupa-vacara-citta and arupa-vacara-citta are mahagghata-citta.  In the Atthasalini Cittuppadakandha there is an explanation of the term 'mahagghata' as follows.  Called 'mahagghata' because it has attained eminence in its ability to dominate kilesa and because of its comprehensive results.

Kilesa is not an easy thing to dominate because when we see we take pleasure or are displeased.  But when there is appana-samadhi, the citta is a jhana-citta established steadfastly in the arammana through the mind-door.  There is no seeing, hearing, smelling, tasting, knowing bodysense contact.  While there is jhana-citta over any period of time, the bhavanga-citta does not arise in between at all unlike when there is kama-vacara-citta, which are very few and short, being paritta-dhamma.  The moments of seeing are short as hearing, thinking etc.  At the level of kama-vacara-citta one knows arammana during very short processes.  As soon as cakkhu-dvara-vithi-citta arises to know ruparammana, or that which appears through the eyes and then falls away immediately, bhavanga-citta follows before mano-dvara-vithi-citta could receive and perceive that which appears through the eyes in sequence to the cakkhu-dvara-vithi-citta.  Kama-vacara-dhamma, or sight, sound, smell, taste, bodysense contact and the citta that knows them are only paritta-dhamma.  But the mahagghata-citta, namely the rupa-vacara-citta and arupa-vacara-citta have attained eminence because they are able to repress kilesa and are therefore mahagghata-citta.

When there is appana-samadhi, or jhana-citta, arising and falling in sequence, then there is no seeing, hearing, smelling, tasting, knowing bodysense contact through the eyes, ears, nose, tongue or bodysense, nor is there thinking about sight, sound, smell, taste, bodysense contact of any kind, it is called repressing kilesa.  But when the jhana-citta ends, the kama-vacara-citta arises in continuation.  When the vithi-citta arise through different dvara, akusala-javana-vithi can also arise when there is no kusala.  Because kilesa has not been eradicated completely, after seeing akusala-citta would arise, after hearing akusala-citta would arise, after experiencing bodysense contact akusala-citta would arise.  Does anyone realize that akusala-citta arises all the time?  If no one does, none would repress it, and would not develop ways of eradicating kilesa.

Before the enlightenment of the Sammasambuddha the Arahanta those who saw the harm of akusala-citta that arise in continuation after seeing, hearing, smelling, tasting, knowing bodysense contact had tried to find ways to repressing kilesa.  They knew that the only way to do so is not to see, hear, smell, taste, know bodysense contact because if they did they could not block kilesa.  Knowing that they developed kusala-citta that rendered them peaceful from lobha, dosa, moha up to the level of appana-samadhi, which does not see, hear, smell, taste, know bodysense contact of any kind other than the uniquely mental arammana that makes the citta absolutely steadfast with peaceful kusala.  Appana-samadhi, which is a jhana-citta, is not the way to eradicate kilesa because when jhana-citta does not arise, kilesa does.  The moments of rupa-vacara-citta and arupa-vacara-citta are great realities, being mahagghata, because they can repress kilesa by not seeing, hearing, smelling, tasting, knowing bodysense contact.  Unlike the anagami-puggala who still saw but had eradicated pleasure in sight, heard but had eradicated pleasure in sound, smelt but had eradicated pleasure in smell, tasted
but had eradicated pleasure in taste, knew but had eradicated pleasure in cold and heat, softness and hardness, tension and motion that appeared.  Therefore citta are categorized into 4 bhumi or 4 levels.

 Rupa-vacara-citta and arupa-vacara-citta are of 3 jati, comprising kusala, vipaka  and kiriya.

 There are 2 jati of lokuttara-cittta, namely lokuttara-kusala and lokuttara-vipaka.  There are no lokuttara-kiriya-citta. There are 8 lokuttara-citta as follows.

Sotapatti-magga-citta is lokuttara-kusala.
Sotapatti-phala-citta  is lokuttara-vipaka.

Sakadagami-magga-citta is lokuttara-kusala.
Sakadagami-phala-citta is lokuttara-vipaka.

Anagami-magga-citta is lokuttara-kusala.
Anagami-phala-citta  is lokuttara-vipaka.

Arahatta-magga-citta is lokuttara-kusala.
Arahatta-phala-citta  is lokuttara-vipaka.

 Therefore the 4 lokuttara-vipaka-citta do not perform patisandhi-kicca, bhavanga-kicca and cuti-kicca unlike lokiya-kusala-vipaka and akusala-vipaka.  When lokuttara-kusala-citta falls away, the lokuttara-vipaka-citta would arise with nibbana as arammana immediately following the lokuttara-kusala.  Therefore phala-citta, which is a lokuttara-vipaka-citta, is javana-vithi like the lokuttara-kusala-citta. Phala-citta is the only kind of vipaka-citta that is javana-vithi-citta performing the javana-kicca with nibbana as arammana.  The lokuttara-kusala-citta arises only once in a samsara-vatta, eradicating kilesa completely according to the level of the respective lokuttara-kusala-citta.  But the lokuttara-vipaka-citta that
 arises in sequence after the lokuttara-kusala-citta arises with nibbana as arammana in a series of two or three citta depending on the type of the puggala.

 The sotapanna-puggala would be born again no more than seven lifetimes but the patisandhi-citta of the sotapanna is not a sotapatti-phala-citta.  Depending on where the sotapanna-puggala is born, the vipaka-citta of the level of the bhumi would perform the patisandhi-kicca in that world.  If the sotapanna-puggala is born in heaven, the kama-vacara-citta would perform the patisandhi-kicca.  If the sotapanna-puggala is born in a brahma-bhumi, either the rupa-vacara-vipaka-citta or the arupa-vacara-vipaka-citta would perform the patisandhi-kicca in that world accordingly.

 Therefore the word ' bhumi' has 2 meanings: 1 the level of the citta and 2 the world or plane where the entity is born.

 There are 4 bhumi levels of the citta, namely

 1. kamavacara-citta
 2. rupa-vacara-citta
 3. arupa-vacara-citta
 4. lokuttara-citta

1. The 11 kama-bhumi,
2. The 16 rupa-brahma-bhumi
3. The  4 arupa-brahma-bhumi.

1.  How are kilesa-kama and vatthu-kama different?
2.  What is paritta-dhamma?
3.  Does the Buddha have kama-vacara-citta?
4.  What does the word 'bhumi' mean?
5.  What bhumi is the suddhavasa-bhumi?  Who could be born in the suddhavasa-bhumi?
6.  How many jati are the rupa-vacara-citta?  The arupa-vacara-citta?
7.  How many jati are the lokuttara-citta?
8.  What kinds of citta are the mahagghata-citta?
9.  What vithi-citta is the lokuttara-citta?
10. What is the function of lokuttara-vipaka-citta?

 Citta differ by their sampayutta-dhamma, or the cetasika that arise concurrently with them, therefore they are also categorized according to their vedanabheda or the kinds of vedana-cetasika that arise with them, as follows:

Somanassasahagatam The citta arises with somanassa-vedana-cetasika (gladness).
Domanassasahagatam     The citta arises with domanassa-vedana-cetasika (sorrow)
Upekkhasahagatam          The citta arises with upekkha-vedana-cetasika
(indifference).
Sukhasahagatam             The citta arises with sukha-vedana-cetasika      (pleasant bodysense feeling)
Dukkhasahagatam           The citta arises with dukkha-vedana-cetasika (unpleasant bodysense feeling)

Each time a citta arises there must be vedana-cetasika arising concurrently.  Therefore vedana-cetasika of one kind or another would arise with a citta and while the citta is chief and dominant in realizing fully the different characteristics of arammana, the vedana-cetasika is the reality that feels glad or sad, happy or unhappy, or indifferent while knowing arammana.

 Since citta are differentiated by jati as kusala, akusala, vipaka and kiriya, the cetasika that arise concurrently would be of the same jati as that citta.  Akusala-cetasika could not arise with kusala-citta, vipaka-citta or kiriya-citta.  Kusala-cetasika could not arise with akusala-citta, vipaka-citta or kiriya-citta.  Nor could vipaka-cetasika arise with akusala-citta, kusala-citta or kiriya-citta.  Therefore vedana-cetasika are also distinguished by being kusala, akusala, vipaka and kiriya like all other cetasika.  However, the Buddha did not manifest the characteristics of each reality in detail so there could be those who misunderstand the characteristics of vedana-cetasika such as physical dukkha-vedana, which are feelings of sickness, aches and pains, which arise with the kaya-vinnana-citta, the citta that knows bodysense contact, that arises just an instant of citta, unlike the feeling of domanassa (unpleasantness) when in contact with the physically unpleasant arammana.  Since each instant of citta differs in detail by the vedana-cetasika arising with it, the Buddha manifested precisely which vedana arises concurrently with a distinct kind of akusala-citta, kusala-citta, vipaka-citta and kiriya-citta.

The instant there is pain there is dukkha-vedana through the bodysense which is akusala-vipaka, while the instant there is unhappiness, perturbation, and worry because of dukkha-vedana, there is no vipaka.  At that instant there is akusala-vedana arising with akusala-citta so there is unhappiness.

 The conscientious study of the Abhidhamma would make us correctly understand the characteristics of vedana-cetasika that arise with the citta, or else one would be deceptively attached to somanassa-vedana, sukha-vedana or upekkha-vedana without recognizing which instant of vedana is kusala, which akusala, which vipaka or which is kiriya.

 In the Anguttaranikaya Ekanipata Dutiyapannasaka Sanimitta the third vagga, 328, there is a passage saying: Behold, Bhikkhu, dhamma that is sinful akusala arises because there is vedana.  Without vedana, it does not arise. By abandoning the vedana the dhamma that is sinful akusala would no longer be.

 (Other passages are about sanna-cetasika, which is the sanna-khandha, other cetasika that are sankhara-khandha and the citta which are vinnana-khandha.)

 This shows that the vedana-cetasika, which are feelings, are the basis of tenacious attachments.  Since there is no knowledge of the truth about vedana-cetasika, one cannot abandon the feeling that there is oneself.

 The knowledge of the characteristics of vedana-cetasika would condition and support sati to arise and know the characteristics of vedana.  Otherwise one would not realize that every day there is vedana in the same way that each day there are only realities that appear through the eyes, ears, nose, tongue, bodysense and mind, only because citta arise to know these realities.  But imagine if one does not feel anything, when one sees the world there would be no perturbation.  If one does not feel any emotion after hearing, one would not feel disturbed either.  And the same applies to smelling, tasting, knowing bodysense contact, there would be no akusala of any kind.  But because feelings arise, there is attachment and clinging to the feelings and desiring the objects that make us feel glad and happy, which cause akusala-dhamma to arise frequently without our awareness.  All dhamma are anatta and none can prevent vedana-cetasika from arising.  Whenever citta arises there must be vedana-cetasika that feels the arammana of the moment.  Even now there must be vedana-cetasika of one kind or another being upekkha-vedana, sukha-vedana, dukkha-vedana, somanassa-vedana or domanassa-vedana.  The aim of studying dhamma is not merely to know the number or names but the characteristics of the feelings one is having.  If sati does not arise to be conscious of the feelings that we are having now, even though that feeling is real: it has arisen and fallen away, since we do not know the true characteristics of that feeling, we would take it for the selves, which are happy, unhappy, glad, sad or indifferent.

 Therefore as long as sati does not arise to be mindful of the characteristics of feelings or emotions, there is no way to abandon attachment to realities as entities, persons, or the selves, because each would cling to feelings as important factors of life.  Everyone desires pleasant emotions.  No one wants unhappy feelings.  Therefore no matter how, one would endeavor to make sukha-vedana or somanassa-vedana arise without realizing that in that instant there is attachment clinging to feelings that arise because of causes and then fall away.  Since feelings are important things to which all are attached, the Buddha manifested that the vedana-cetasika alone is the vedana-khandha because it is an important reality that is taken for the self, the entity, the person.  For the sati to arise and be conscious of the characteristics of the truly existing realities that appear, one must rely on studying and listening to more and more detailed accounts about realities, examine and prove them in daily life also.

 There are 4 jati of vedana-cetasika comprising 1) vedana that is kusala,  2) vedana that is akusala, 3) vedana that is vipaka and 4) vedana that is kiriya. Vedana is a sankhata-dhamma, arising from causes and conditions that compose it. Vedana that is vipaka arises from kamma as paccaya. Vedana that are kusala, akusala or kiriya are not vipaka.  Therefore they do not arise from kamma as paccaya, but from other conditions.  From the perspective of the five vedana, the sukha-vedana, as well as the dukkha-vedana through the bodysense, are of the vipaka-jati, arising as result of kamma.  The vipaka-vedana-cetasika arises from past kamma as paccaya, to know arammana that is in contact with the eyes, ears, nose, tongue, bodysense and mind according to the kind of the distinct vipaka.

 When seeing, the cakkhu-vinnana is a vipaka-citta arising concurrently with upekkha-vedana, which is a vipaka-cetasika, and other vipaka-cetasika.  The sota-vinnana, the ghana-vinnana, the jivha-vinnana are of the same nature.  But the kaya-vinnana-akusala-vipaka, which clearly knows the characteristics of the photthabbarammana that is in contact with the body, arises concurrently with dukkha-vedana and the kaya-vinnana-kusala-vipaka arises concurrently with
 sukha-vedana.  No one can change the vedana that arise with distinct kinds of citta. Kaya-vinnana arises because of kamma as paccaya: when kayappasada-rupa comes into contact with a mahabhuta-rupa (cold, heat, softness, hardness, tension or motion) that is ittharammana, sukha-vedana would arise.  When kayappasada-rupa is in contact with a mahabhuta-rupa that is anittharammana, dukkha-vedana would arise.  The feeling that arises at the bodysense is only either dukkha-vedana or sukha-vedana.  It cannot be upekkha-vedana, somanassa-vedana or domanassa-vedana at all.  One must separate bodily and mental feelings.  While there is kaya-vinnana, sukha-vedana or dukkha-vedana are of vipaka-jati, or the result of past kamma.  But the moments of trouble, worry and anxiety are the feelings of unhappiness, they are not the result of past kamma but that of accumulations of akusala-dhamma, which cause unhappy, unpleasant feelings to arise.

Other than dukkha-vedana and sukha-vedana which are only of vipaka-jati, and domanassa-vedana which is of uniquely akusala-jati, other vedana, somanassa-vedana and upekkha-vedana, can be of other jati: kusala, akusala, vipaka or kiriya.  This is the difference which shows that realities would arise according to conditions.

 Has one ever been mindful of vedana?  At this instant vedana is arising and falling away.  Some might have begun to be mindful and know the characteristics of realities that are appearing through the eyes, ears, nose, tongue and bodysense.  Others might begin to be aware of the characteristics of nama-dhamma which is a consciousness, while seeing, smelling, tasting, knowing bodysense and thinking.  But that is not enough because sati must be mindful of the characteristics of realities that are appearing through all five khandha, namely rupa-, vedana-, sanna-, sankhara- and vinnana-khandha.  Since sati is not really conscious of the characteristics of realities, it cannot eradicate kilesa because kilesa is not something which can be eradicated by ignorance, or without sati or real and complete comprehension and consciousness of the characteristics of the realities appearing.

 Is there vedana-cetasika while we sleep?  It is very beneficial to think about and examine dhamma because the more one does so, the more clearly one would understand.  Thus one should consider whether there is feeling while one is asleep.  While one is fast asleep, one does not know arammana of this world no matter through eyes, ears, nose, tongue, bodysense or mind.  One does not think nor dream.  While one is not dead, one must have bhavanga-citta that arises and falls away to maintain that lifetime of that person until one awakens and continues to see the world till the time one sleeps again.  While fast asleep one does not know anything of this world, no matter through the eyes, ears, nose, tongue, bodysense or mind that one used to see, hear, like and think of.  While fast asleep there is no arammana appearing but the citta still continue to arise and fall away, the four nama-khandha, or the citta and cetasika, must arise concurrently inseparably.  While deeply sleeping, there is vipaka-citta, the result of past kamma, which is why a sleeping person is not yet dead since vipaka-citta arise and fall away in continuation.  Whenever citta arises there must always be cetasika concurrently arising.  Vedana-cetasika arises with all citta.  The vedana-cetasika that arises with the bhavanga-citta is a vipaka-cetasika that feels the same arammana as the bhavanga-citta, that is the arammana not of this world.  Thus one is not conscious as one is when the citta is seeing through the eyes or hearing through the ears, for example.  None could know the characteristics of the vedana-cetasika that arises while is fast asleep.  But when one is awake one should consider what is awake as when one is asleep, one should ponder what is asleep. Rupa is not a consciousness, therefore it does not awaken or sleep.  But nama-dhamma is a consciousness.  When it does not know arammana that appears in this world, it is said to sleep.  But the citta continue to arise and fall away, maintaining this lifetime so that one is not yet dead.

 The instant of wakefulness, what is awake?  Citta and cetasika are awake by arising to know arammana through the eyes, ears, nose, tongue, bodysense and mind.  Whenever one knows arammana of this world, one is awake yet one should examine things more conscientiously for the purpose of developing sati-patthana.  The purpose of manifesting the dhamma is to assist sati to be mindful of the characteristics of the realities appearing and the viriyarambhakatha or words that are beneficial to the arising of viriya to be mindful of characteristics of realities that appear.  Therefore one should examine whether while awake citta and cetasika arise to know arammana of this world the way we understand it to.  One should think even more profoundly: what is awake?  Citta and cetasika arise and awake together. Vipaka-citta inevitably arise to experience that which appear through the eyes, ears, nose, tongue or bodysense. Vipaka-citta is the result of kamma.  It arises and falls away.  Can one stay asleep forever?  That is not possible.  Kamma does not cause one to be born in this lifetime to sleep until death.  But kamma are conditions for one's eyes, ears, nose, tongue and bodysense to be paccaya for citta to arise and see pleasant things as the results of kusala-kamma, unpleasant things as results of akusala-kamma; hear pleasant things as the results of kusala-kamma, unpleasant ones as results of akusala-kamma etc.

 Vipaka-citta and cetasika therefore arise to know arammana through the eyes, ears, nose, tongue, bodysense and mind in daily life.  What else is there other than this?  When one is awake, other than vipaka-citta arising to see, hear, smell, taste, know bodysense contact, the akusala-kamma or kilesa begin to awaken because while sleeping there is still anusaya-kilesa or kilesa that has not been eradicated which has been accumulated in all bhavanga-citta that arise and fall away. While one is asleep, kilesa does not arise to perform the function of feeling emotions because there is not yet seeing, hearing, smelling, tasting, knowing bodysense contact of any kind of this world.  While fast asleep, all kilesa are asleep also.  But when awakened, so are the kilesa: after seeing, hearing, smelling, tasting, knowing bodysense contact, the kilesa would arise concurrently with akusala-citta in accordance with the causes and conditions that make akusala- dhamma of a certain kind arise.  Is that good?

 Since citta are categorized into 4 bhumi, namely kamavacara-bhumi, rupavacara-bhumi, arupavacara-bhumi and lokuttara-bhumi.  The citta would be finer respectively of the levels.  But most people's citta are of the kamavacara-bhumi, evolving in sight, sound, smell, taste and bodysense contact. Kamavacara-bhumi is the lowest level of citta that is, when one wakes up one would see, hear, alternately from one sense-door to the other through the eyes, ears, nose, tongue, bodysense and mind.  Each day the citta that arise are not only of the lower bhumi but also of a lower jati: they are akusala-citta that awake each day when the kusala-citta does not arise.  When one sees, one is pleased, attached.  When one hears, one is content and attached to the sound heard normally because in general lobha-mula-citta arises more often than dosa-mula-citta, which is a coarse, unpleasant characteristic of citta.

 One might admit that daily there are more akusala-citta arising than kusala-citta.  If one does not realize that one could not develop kusala to escape the bad aspect of citta and remain full of akusala-citta as always and even be pleased with akusala without seeing the harm in it.  One should then realize that when one wakes up generally kilesa awaken through the eyes, ears, nose, tongue, bodysense and mind depending upon how troublesome a person's kilesa are and how much mental or physical disturbance and unease they can cause.  Realizing one should increasingly endeavor to develop kusala.  Whether dana, sila, peace of the citta or any level of sati-patthana that is mindful of realities appearing.  Not that anyone can abandon lobha and then develop panna to become the sotapanna afterwards.  Though lobha arises, it is a reality that arises because of condition and not an entity, a person or the self.  Panna must be mindful of the characteristics of lobha as it really is: a reality that arises and falls away.
 
 

1.  A sukha-vedana arises with kaya-vinnana-kusala-vipaka-citta.
2.  A dukkha-vedana arises with kaya-vinnana-akusala-vipaka-citta.
3.  Two domanassa-vedana arise with dosa-mula-citta
4.  A somanassa-vedana and an upekkha-vedana arise with citta that are either kusala, akusala, vipaka or kiriya.

Domanassa-vedana cannot arise with citta that are kusala, vipaka or kiriya.  It can only arise with those that are akusala or only the 2 dosa-mula-citta.  If one does not know this, one might mistake akusala as kusala.  For example, when one pities people who are in trouble and wishes to help them to escape their misfortune, the instant of citta when karuna arises is kusala-citta arising concurrently with karuna-cetasika.  One should know whether there is any unpleasant feeling in the characteristics of vedana.  If there is domanassa or sorrow and unpleasant feeling, then it is akusala-citta and not the same instant as citta arising concurrently with karuna-cetasika.  With this knowledge one would

attenuate the feeling of sorrow, domanassa and unpleasantness, which is akusala and be able to help others to escape their misfortune with pleasure, not with domanassa or sorrow.  Therefore one must know which instant is akusala to relinquish it.  Generally one misunderstands that when one pities a person in trouble one should also feel sorrow and suffering in sympathy with that person.  At that moment if one is asked what one feels, some might say neutral, some glad others uneasy.  Even while sati is being mindful directly of the characteristics of the feeling, it is still difficult to really know the truth that the feeling is only a consciousness, a kind of nama-dhamma that arises with every citta.

 When sound appears, sota-vinnana-citta is the consciousness that hears the sound, at that instant there is vedana-cetasika that feels, arising simultaneously with the sota-vinnana-citta.  When phassa-cetasika arises in contact with the arammana nothing can prevent vedana-cetasika from arising.  When sati is able to begin to be mindful of the characteristics of the citta or the vedana-cetasika, it would become accumulating and beneficial paccaya so that one would not forget [to be mindful].  Therefore when one feels indifferent, glad, happy, sorrow or regret, instead of increasing the feeling, the sati would be mindful that the instant is only a feeling that arises because of causes and conditions.  Therefore sati-patthana is beneficent in the attenuation and abandonment of sufferings in moments of unpleasantness.

1. What jati are upekkha-vedana and somanassa-vedana?
2. What jati are dukkha-vedana and sukha-vedana?
3. What jati is domanassa-vedana?
4. What jati is vedana-cetasika when one is sound asleep?
5.  Can the rupa waken or sleep?  Why?

 Sampayutta-dhamma are cetasika that differentiate citta into 2 kinds as sampayutta and vippayutta.

 The term sampayutta-dhamma in general means the cetasika which is a reality that arises with the citta.  But citta as differentiated by sampayutta and vippayutta comprise 5 kinds: 4 are akusala-sampayutta and 1 is sobhana-sampayutta.

Ditthigata-sampayutta     The citta arises concurrently with ditthi-cetasika or misunderstanding.
Patigha-sampayutta         The citta arises concurrently with dosa-cetasika [aversion or ill-will, anger].
Vicikiccha-sampayutta     The citta arises concurrently with vicikiccha-cetasika, doubt or uncertainty about realities.
Uddhacca-sampayutta     The citta arises concurrently with uddhacca-cetasika, reality that is not calm or peaceful.

Nana-sampayutta The citta arises concurrently with panna-cetasika.

8 lobha-mula-citta 4 arise with ditthi-cetasika or misunderstanding as ditthigata-sampayutta.
 4 do not arise with misunderstanding as ditthigata-vippayutta.
2 dosa-mula-citta Both are patigha-sampayutta or arise with dosa-cetasika, which is a reality that is coarse and harsh.
2 moha-mula-citta One arises with vicikiccha-cetasika as vicikiccha-sampayutta.
 The other arises with uddhacca-cetasika as uddhacca- sampayutta.

 Altogether there are 12 akusala-citta, of which 8 are sampayutta and 4 are vippayutta.

 Lobha-mula-citta-ditthigata-sampayutta (and ditthigata-vippayutta) are differentiated into 4 kinds, comprising 2 that arise with somanassa-vedana and 2 arising with upekkha-vedana.

 Lobha-mula-citta that arise concurrently with somanassa-vedana (and upekkha-vedana) are differentiated into 4 kinds, 2 are asankharika arising without inducement and 2 sasankharika arising from inducement.

 Somanassa-sahagatam     ditthigata-sampayuttam     asankharikam
 Somanassa-sahagatam     ditthigata-sampayuttam     sasankharikam
 Somanassa-sahagatam     ditthigata-vippayuttam       asankharikam
 Somanassa-sahagatam     ditthigata-vippayuttam       sasankharikam
 Upekkha-sahagatam         ditthigata-sampayuttam     asankharikam
 Upekkha-sahagatam         ditthigata-sampayuttam     sasankharikam
 Upekkha-sahagatam         ditthigata-vippayuttam       asankharikam
 Upekkha-sahagatam         ditthigata-vippayuttam       sasankharikam

 The 2 dosa-mula-citta arise with patigha or dosa-cetasika.  Therefore they are both patigha-sampayutta.  For when domanassa-vedana arises there must always be dosa-cetasika, which is a coarse, harmful reality arising concurrently.  Unlike somanassa-vedana and upekkha-vedana which can arise with lobha-mula-citta, kusala-citta, vipaka-citta or kiriya-citta.  Thus when the 2 lobha-mula-citta arise with domanassa-vedana, they must both be patigha-sampayutta.  The dosa-mula-citta differ into 2 kinds also because one is asankharika, or arises spontaneously without inducement, and the other is sasankharika, or dependent on inducement.  Therefore the 2 dosa-mula-citta are

Domanassa-sahagatam     patigha-sampayuttam     asankharikam
Domanassa-sahagatam     patigha-sampayuttam     sasankharikam

  Moha-mula-citta differentiate into 2 kinds: one as vicikiccha-sampayutta, arising with vicikiccha-cetasika, which doubts in the Buddha, the dhamma and the sangha, the khandha, the dhatu, the past, the present and the future etc.  The other is uddhacca-sampayutta.

 Moha-cetasika is one that does not know realities as they really are.  Even when faced with arammana it cannot know the real characteristics of the arammana appearing.  For example, when seeing, it does not know that the visible object is a reality, therefore it wonders how the characteristics of realities that only appear through the eyes differ from what one takes for people or objects.  When there is doubt there is moha-mula-citta-vicikiccha-sampayutta.  But doubt does not occur all the time.  Whenever there is doubt in the Buddha, the dhamma, the sangha and in the characteristics of realities appearing, there is moha-mula-citta concurrent with vicikiccha-cetasika.

Normally, when we see, hear, smell, taste, know bodysense contact, if the next citta to arise is not kusala-citta or other akusala-citta, it would be moha-mula-citta-uddhacca-sampayutta because at that instant there is no doubt arising concurrently neither is there lobha-cetasika nor dosa-cetasika.  Therefore one can know the characteristics of moha-mula-citta-uddhacca-sampayutta in the moment that one is not mindful, when one is ignorant of the characteristics of the arammana appearing and when akusala-citta does not arise with lobha-cetasika, dosa-cetasika or vicikiccha-cetasika, the akusala-citta is moha-mula-citta-uddhacca-sampayutta.  Therefore there are 2 moha-mula-citta:

1. Upekkha-sahagatam vicikiccha-sampayuttam
2. Upekkha-sahagatam uddhacca-sampayuttam

Altogether there are 12 akusala-citta of which 8 are sampayutta and 4 vippayutta.

As to the sobhana-sampayutta or nana-sampayutta, they are any citta arising concurrently with panna-cetasika.

1.  How many kinds of citta does dosa-cetasika arise with?
2.  Which vedana does the ditthi-cetasika arise with?
3.  Which vedana does the dosa-cetasika arise with?
4.  Which akusala-citta does the somanassa-vedana arise with?
5.  Which kusala-citta does the upekkha-vedana arise with?

Citta are differentiated by the kinds of sankhara as asankharika and sasankharika.

The word sankhara in the Tipitaka has several meanings comprising

1  sankhara-dhamma.
2  sankhara-khandha.
3  abhisankhara.
4  asankharika and sasankharika.

Sankhara-dhamma is the reality that arises because of paccaya or conditions composing it.  When it arises it falls away. Sankhara-dhamma are not permanent.  They arise only the shortest instant and then fall away completely.

 Sankhara-dhamma are namely citta, cetasika and rupa.

The 4 paramattha-dhamma are citta, cetasika, rupa and nibbana, the first three of which are sankhara-dhamma arising from the composition of paccaya to exist and then fall away after a very short instant.  There are no conditions for nibbana, therefore it is the reality that does not arise or fall away, it is visankhara-dhamma.

The 3 sankhara-dhamma or citta, cetasika and rupa are categorized as the five-khandha, as follows
 

1.  All rupa                                       are rupa-khandha.
2.  The vedana-cetasika               is vedana-khandha.
3.  The sanna-cetasika                 is sanna-khandha.
4.  The 50 remaining cetasika     are sankhara-khandha.
5.  All citta                                       are vinnana-khandha.

Therefore sankhara-khandha are the 50 cetasika excluding vedana-cetasika and sanna-cetasika. Sankhara-dhamma comprises all the 89 citta, all the 52 cetasika and all the 28 rupa.

The meaning of sankhara-dhamma is more comprehensive than sankhara-khandha because citta, cetasika and rupa are all sankhara-dhamma while only the 50 cetasika are sankhara-khandha.  And out of the 50 cetasika, which are sankhara-khandha, only cetana-cetasika is abhisankhara.  In the paticcasamuppada, avijja is paccaya for sankhara, sankhara is paccaya for vinnana etc.  Sankhara in the paticcasamuppada means cetana-cetasika, which is abhisankhara, the supreme composing reality, or kusala-kamma, or akusala-kamma which would result in vipaka-citta and -cetasika.  Even though other cetasika also condition citta to arise such as phassa-cetasika.   Without phassa-cetasika, which is a reality that comes into contact with arammana, there can be no citta that sees, hears, smells, tastes, knows bodysense contact or thinks.  But phassa-cetasika is still not abhisankhara because it only comes into contact with arammana and then is gone.

 Therefore of 50 sankhara-khandha only cetana-cetasika is abhisankhara, or reality that is supreme in conditioning or composing by being kusala-kamma or akusala-kamma as kamma-paccaya that results in vipaka-cetasika's arising.

 There are 3 sankhara in the paticcasamuppada:
1 punnabhisankhara,  2 apunnabhisankhara  3 anenjabhisankhara.
 Punnabhisankhara being cetana-cetasika that arises with kamavacara-kusala-citta and rupavacara-kusala-citta.
 Apunnabhisankhara being cetana-cetasika that arises with akusala-citta.
 Anenjabhisankhara being cetana-cetasika that arises with arupajhana-kusala-citta, which is a steadfast, imperturbable kusala.

 Kamavacara-kusala-citta can only arise for short, little instants and easily disturbed because they arise only in processes with series of 7 citta.  Dana, the abstention from dishonesty and other developments of kusala would arise only occasionally.  Other than that akusala-citta would arise in numerous processes. Rupavacara-kusala-citta is kusala-nana-sampayutta composed of panna-cetasika, or cetasika that is peaceful enough to attain the level of appana-samadhi with rupa as arammana.  It, therefore, is a mahagghata-citta that is close to kamavacara-
 kusala because it still has rupa as arammana.  Anenjabhisankhara is an arupajhana or the pancama-jhana with no rupa as arammana.  That instant of citta is steadfast because there is no rupa as arammana so that the result is plenary which is to make arupajhana-vipaka-citta arise in the arupa-brahma-bhumi where life is very long according to the power of the arupajhana-kusala.  To be born in heaven is happiness because there are no such diseases, hardships or physical sufferings as there are in human and apaya-bhumi.  But life there is not as long as in the rupa-brahma-bhumi and that of the rupa-brahma-bhumi is not as long as life in the arupa-brahma-bhumi because the arupa-brahma-bhumi is the result of arupajhana-kusala, which is anenjabhisankhara.

 Sankhara-dhamma comprises citta, cetasika and rupa.

 Sankhara-khandha comprises the 50 cetasika excepting vedana-cetasika and sanna-cetasika.

 Abhisankhara is the cetana-cetasika (one of the 50 sankhara-khandha).

Differentiation among citta according to the kinds of asankharika and sasankharika shows that the kusala-, akusala-, vipaka- or kiriya-citta that arise with cetana-cetasika also differ into 2 kinds.  Some are asankharika and others sasankharika. In the Atthasalini Cittuppadakandha there is a passage explaining: called sasankhara because it evolves with sankhara (inducements).  Sankhara in this context means self-induced or induced by others, or ordered to perform.  This is the characteristics of citta in everyday life, whether it were kusala or akusala, it would arise by itself with the strong paccaya of past accumulations without inducements of any kind.  This conditioned citta which arises without inducement is asankharika, or does not rely on inducements.  Sometimes, however, whether it were kusala or akusala, it would arise weakly, only able to arise by relying on inducement from itself or from other people.  The kusala or akusala of little strength, which relies on inducement to arise, is sasankharika-citta.

This shows that even kusala or akusala are differentiated by the strength accumulated in itself as paccaya to arise and sometimes by the weakness and dependence on inducement of itself or from others to arise.

Akusala-citta sometimes arises immediately according to accumulations, to be pleased or not with the arammana at the time.  Sometimes it is not so.  For example, one does not want to go to the cinema or plays but when friends and relatives ask one to, one does.  Does that instant of citta want to go?  Just as soon go as not.  But since someone asks, one goes.  By oneself one would not.  Or sometimes one thinks that the movie might be entertaining so one would like to see it but one does not go because the desire is not strong enough to go right away.  In real daily life one can see which instant the citta is strong and when weak whether of the akusala-type, that is lobha and dosa, or of the kusala-type.  Some people when they heard of robe-offering ceremonies, they wish to join immediately as well as ask others to join in.  Others, even though they are asked, could not join if this or that person won't.  Therefore aspects of kusala-citta and akusala-citta differ according to paccaya, or causes, that condition the arising and evolving of the instant, even though the cetasika that compose the citta are of equal numbers.

 The Buddha manifested the asankharika and sasankharika so that we may see the minute details of citta: though citta may have the same number of cetasika in its composition, without variation, the aspects of citta differ into asankharika and sasankharika according to the strength of the cetasika arising with it.  To demonstrate the great beneficent karuna of the Buddha, who has the great kindness in manifesting the dhamma minutely, the Atthasalini Atthakatha Dhammasangipagana Cittuppadakandha explains "ananta" or the 4 greatest expanses [infinity] as follows:
  These are considered the 4 "ananta", being 1 akasa (space) is ananta, infinite; 2 the universe is ananta, infinite; 3 the sattanikaya (species of animals and entities) is ananta, infinite; 4 the Buddha-nana (the Buddha's omniscience) is ananta, infinite.

 Truly it is not possible to calculate akasa to the north, south, east or west to be so many hundred or thousand yojana. (...)  If one were to use an iron hammer as big as the sineru mountain to pound the earth in two and then toss the iron hammer in the space between, it would truly fall below.  There would be nothing to restrain it.  Called ananta, the akasa is infinite, thus.

 To calculate the universe as so many hundred, thousand or hundred thousand in number is impossible.  Truly, if the four great Brahma born in the Akanittha-plane (the rupa-brahma-bhumi of the fifth level of the Sudhavasa, which is the highest level) who are so swift that they could pass ten thousand universes in the time it take an arrow of an archer of great strength to pass the shadow of the sugar-palm crosswise, were to run with such speed, thinking we shall see the edges of the universe, these great Brahma are certain to attain parinibbana before ever having done so.  All the universes are thus called ananta, infinite.

 To calculate the number of aquatic and land animals in the universe is impossible. Sattanikaya is thus called ananta (infinite).

 The Buddha-nana is said to be more ananta than all the three ananta above together.

 Akasa we can see is endless.  None can measure how many hundred, thousand or hundred thousand yojana it is.  Nor can one measure the universe, who wants to count stars, universes?  One can never succeed because the universe is ananta, infinite.  Even sattanikaya, or all the life forms of the universe, cannot be counted or made into statistics, humans, deva, Brahma, land animals, aquatic animals, animals in apaya.  Still the Buddha-nana is said to be more ananta than all three: the innumerable beings, the boundless universe and the immeasurable space.

 (Considering the incalculably infinite number of entities in the universe, the citta of these entities must be very intricately different indeed.)

  The kusala-citta that is kamavacara somanassasahagata (arising with somanassa-vedana) nana-sampayutta and asankharika (arising spontaneously, without inducement) would arise in each entity in great numbers, since there are great numbers of entities, citta would proportionately arise in greater numbers.

 There is not one unique kusala-citta. Even the kusala-citta of the kamavacara-kusala kind arising with panna or, as nana-sampayutta, and asankharika, or with great strength, is not only of one kind.  Citta must vary according to the numbers of entities, which each has citta that arise one at a time.  Though the citta arise as numerously as the number of entities, but all kusala-citta are of the same type: by definition they are kamavacara, somanassasahagata, nana-sampayutta and with the common status of asankharika.

 The Sammasambuddha can determine the kamavacara-kusala-citta that arise with all the entities of incalculable numbers in all the universes of incalculable extent with his omniscience as if he weighed them on a great scale and measured them in bushels.  Then he arranged them into 8 parts and manifested that these citta (kamavacara-kusala-citta) are of 8 kinds, with the explanation of which the pundits could only agree (they could not deny it).

 This shows that as numerable as kamavacara-kusala-citta may be the
 Buddha could count and organize kamavacara-kusala into 8 kinds of mahakusala which no one can deny through the differences in the upekkha- or somanassa-vedana in the arising of panna or the absence thereof and in being asankharika or sasankharika.

 Therefore the 8 kamavacara-kusala-citta or mahakusala-citta are:

 Somanassa-sahagatam     nana-sampayuttam     asankharikam
 Somanassa-sahagatam     nana-sampayuttam     sasankharikam
 Somanassa-sahagatam     nana-vippayuttam       asankharikam
 Somanassa-sahagatam     nana-vippayuttam       sasankharikam
Upekkha-sahagatam          nana-sampayuttam     asankharikam
Upekkha-sahagatam          nana-sampayuttam     sasankharikam
Upekkha-sahagatam          nana-vippayuttam       asankharikam
Upekkha-sahagatam          nana-vippayuttam       sasankharikam

Have you ever been sleepy, tired or bored?  Sometimes the citta have the idea of doing some kusala or other, but then grow weak or sleepy.  Would sati be aware of the characteristics of that instant of citta.  If not, then it becomes the self, with real sleepiness, discouragement, disheartenment and boredom.  Weariness is real and if sati were not mindful of the characteristics of these realities as they truly are, there can be no knowledge of that reality as not an entity, a person or the self but only the characteristic of the citta that arises from conditions and causes and then falls away. The Buddha manifested different kinds of citta, for example, asankharika and sasankharika: there are lobha-mula-citta that are asankharika while others are sasankharika; there are dosha-mula-citta that are asankharika and sasankharika; likewise kusala-citta.  Whenever sati is mindful of the characteristics of these realities, there can be knowledge that they are nama-dhamma and not rupa-dhamma.

 Discouragement, disheartenment are not rupa but realities of citta that are sasankharika because they are citta that are not strong.

 Only the kamavacara-citta differ into asankharika and sasankharika because the kamavacara-citta is the citta of the lowest bhumi, the citta of the kind that arises commonly in daily life at every instant of seeing, hearing, smelling, tasting, knowing bodysense contact and thinking about sight, sound, smell, taste and bodysense contact.  Sometimes they are strong, others weak according to causes and conditions.  But citta of higher levels, such as the rupavacara-citta, arupavacara-citta or lokuttara-citta, are not differentiated as asankharika or sasankharika because by nature they are all sasankharika with the definition that these citta cannot arise by themselves but depend on development of the distinct citta to arise, unlike the kamavacara-citta that differ into strong citta and weak citta.  This is because, for the rupajhana-kusala-citta, arupajhana-kusala-citta or lokuttara-kusala-citta to arise, the kamavacara-kusala-nana-sampayutta-citta must have arisen previously.  Without the development of kamavacara-kusala-nana-sampayutta-citta as inducement, the jhana-kusala-citta or lokuttara-kusala-citta cannot arise at all.  Therefore citta of other bhumi, or rupavacara-citta, arupavacara-citta and lokuttara-citta, are all sasankharika and nana-sampayutta without exception.

 Each would be able to know the characteristics of asankharika- and sasankharika-citta of one's own.  For example, do those who come to listen to the dhamma depend upon the inducement of others?  At first maybe there was no desire to come but someone persuaded them to.  But afterwards they come by themselves.  The characteristics of the citta of those that came by themselves differ from those with inducements.  Not that there is always sasankharika or only asankharika.  As in those who were asked to go to a cinema.  When asked, the citta was weak.  But if the movie was entertaining, exciting, they laughed, enjoyed it and at that instant the citta was no longer weak.  No one induced them to laugh and have fun.  But the citta of that instant was strong and arose with somanassa- vedana so there was enjoyment and laughter and therefore the citta is asankharika.  This demonstrates the characteristic of anatta of each instant of citta that arises and evolves according to conditions.  Even though now it is so, the next instant it can be another way according to causes and conditions.

1.  What are sankhara-dhamma, sankhara-khandha, abhisankhara, asankharika and sasankharika?
2.  How are the 8 lobha-mula-citta and the 8 mahakusala-citta alike?
     How do they differ?

 Citta differ by sampayutta-dhamma that are "hetu".

 The reality that is sankhara-dhamma cannot arise spontaneously by itself without any paccaya.  There are 3 paramattha-dhamma that are sankhara-dhamma, namely citta, cetasika and rupa.  Citta arises from cetasika as paccaya and some citta arise from cetasika and rupa as paccaya. Rupa arises from rupa as paccaya and some rupa issue from citta, cetasika and rupa as paccaya.  Thus citta differ by hetu: some citta arise concurrently with cetasika that are hetu and some with cetasika that are not hetu.

 The paramattha-dhamma that are hetu consist of only 6 cetasika comprising

 1. Lobha-cetasika as lobha-hetu.  -
 2.  Dosa-cetasika as dosa-hetu.               - 3 akusala-hetu altogether.
 3.  Moha-cetasika as moha-hetu.  _
 4.  Alobha-cetasika as alobha-hetu.  -
 2.  Adosa-cetasika as adosa-hetu.           - 3 sobhana-hetu altogether.
 3.  Amoha-cetasika as amoha-hetu.  -

 The reality that is abyakata-dhamma is one that is neither kusala nor akusala.  Therefore the vipaka-citta, kiriya-citta, vipaka-cetasika, kiriya-cetasika, rupa and nibbana are abyakata-dhamma because they are neither kusala nor akusala.

 The six hetu are categorized as 2 kinds
 The 3 akusala-hetu, namely 1. lobha-cetasika  2. dosa-cetasika  3. moha-cetasika.
 The 3 sobhana-hetu, namely 1. alobha-cetasika  2. adosa-cetasika                    3. panna-cetasika.

 The four paramattha-dhamma, or citta, cetasika, rupa and nibbana classified by hetu:

Citta           is not hetu.
Cetasika     of which only 6 are hetu, all others (46 cetasika) are not hetu.
Rupa          is not hetu.
Nibbana     is not hetu.

 The dhamma that are not hetu are called nahetu in Pali.  Therefore all dhamma can be classified into 2 categories: hetu and nahetu.

 The 6 cetasika are hetu.  Citta, rupa and nibbana and the other 46 cetasika are nahetu.

 The citta and 46 other cetasika are nahetu or not hetu.  But there are some citta and cetasika that arise concurrently with the 6 cetasika that are hetu while other citta and cetasika do not arise with cetasika that are hetu.  The citta and cetasika that do not arise concurrently with the 6 cetasika that are hetu are ahetuka-citta and ahetuka-cetasika.  Any citta and cetasika that arise concurrently with the cetasika that are hetu are sahetuka-citta and sahetuka-cetasika.

 The cakkhu-vinnana-citta that is seeing objects that appear arise only with 7 cetasika, namely phassa-cetasika, which performs the function of coming into contact with the rupa in contact with the cakkhu-pasada; vedana-cetasika, which performs the function of indifference as upekkha-vedana (adukkhamasukha); sanna-cetasika, performs the function of remembering ruparammana; cetana-cetasika, performs the function of intent, volition, endeavoring, prompting the citta and cetasika arising with it to complete a task; jivitindriya-cetasika, performs the function of supporting and maintaining the concurring dhamma, or citta and cetasika, in the thiti-khana; ekaggata-cetasika, performs the function of focussing on the arammana appearing; and manasikara-cetasika, performs the function of attending to the ruparammana.  These 7 cetasika are not the 6 cetasika that are hetu, therefore, cakkhu-vinnana-citta is an ahetuka-citta.  The lobha-mula-citta that arises in sequence to that cakkhu-vinnana has 2 hetu-cetasika arising concurrently.  They are lobha-cetasika, the reality that is pleased with the object appearing and moha-mula-citta arising concurrently. Lobha-mula-citta is therefore sahetuka-citta.

 Dhamma are separable into 2 categories by hetu, being hetu and nahetu, sahetuka and ahetuka, as follows.

Nibbana and rupa are nahetu and ahetuka.
Citta are nahetu, some are sahetuka and others are ahetuka.
The 46 cetasika are nahetu, some are sahetuka and others are ahetuka.
The 6 cetasika, namely lobha-cetasika, dosa-cetasika, moha-cetasika, alobha-cetasika, adosa-cetasika and panna-cetasika are hetu and sahetuka except for moha-cetasika arising with moha-mula-citta because moha-cetasika arising with moha-mula-citta are ahetuka.

Likewise, dosa-cetasika is also sahetuka.

Moha-cetasika that arises with lobha-cetasika in lobha-mula-citta is sahetuka because there is lobha-cetasika, which is a hetu, arising concurrently.

Moha-cetasika that arises with dosa-cetasika in dosa-mula-citta is sahetuka because there is dosa-cetasika, which is a hetu, arising concurrently.

Moha-cetasika that arises with moha-mula-citta is ahetuka because there are no lobha-cetasika or dosa-cetasika arising with it.
 

Phassa-cetasika is a nahetu but it arises with all citta.  If a citta arises with one of the 6 cetasika that are hetu, then the phassa-cetasika would be sahetuka. If any citta is ahetuka, or without the 6 cetasika that are hetu arising concurrently, then the phassa-cetasika that arises with it would also be ahetuka.  Therefore, phassa-cetasika are nahetu, sometimes sahetuka and others ahetuka.

In each person's daily life there must be both sahetuka- and ahetuka-citta.  But since one hadn't heard the dhamma, one would not know which instant is sahetuka- or ahetuka-citta.  The Buddha had manifested the characteristics of citta in great detail, which instant of citta is ahetuka-citta, which sahetuka-citta and whether the citta that is sahetuka-citta arose with hetu, if so, how many hetu, and how many cetasika arose concurrently with it.

Moha-mula-citta has only one hetu arising with it, therefore it is eka-hetuka (single cause).

Lobha-mula-citta arises with two hetu: moha-hetu and lobha-hetu, therefore it is davi-hetuka (double cause).

Dosa-mula-citta arises with two hetu: moha-hetu and dosa-hetu, therefore it is davi-hetuka (double cause).

As for kusala-citta there must be sobhana-hetu arising with it, otherwise it cannot be kusala-citta.  There are 2 kinds of kusala-citta: kusala-citta that does not arise with panna-cetasika and kusala-citta that arises with panna-cetasika.  Therefore kusala-citta that does not arise with panna-cetasika would have  2 cetasika that are hetu arising concurrently.  These are alobha-hetu and adosa-hetu.  Therefore the citta is davi-hetuka.  The kusala-citta that arises with panna would have 3 cetasika that are hetu arising with it: alobha-hetu, adosa-hetu and amoha-hetu.  Therefore it is ti-hetuka (triple cause).  Kusala-citta is never eka-hetuka because there must be both alobha-cetasika and adosa-cetasika arising concurrently for it to become kusala-citta.
 

How are the terms hetu and paccaya different?

 Paccaya is a reality that benefits and assists other realities to arise or maintain them according to the specific kinds of conditions such as phassa-cetasika, which is not a lobha-cetasika, while both phassa-cetasika and lobha-cetasika are paccaya beneficent to the  arising of other realities such as citta, cetasika and rupa since the characteristics and functions of phassa-cetasika differ from those of lobha-cetasika, the phassa-cetasika would be a different paccaya from lobha-cetasika.

 Phassa-cetasika is condition by being an ahara-paccaya. Ahara is a reality that brings results but it is not so steadfast as to make things flourish like the main root of a tree.  While the realities that are hetu are paccaya by becoming the causes, like the tap root.  Trees cannot flourish with the tap roots alone.  There must be soil and water as nutrients.  But without this main root, the soil and water cannot make the tree develop fully.  Trees with tap roots would flourish differently from plants without one in the same way.  Other realities than the 6 cetasika that are hetu are paccaya by being other conditions and not hetu-paccaya.

 The Patthana Book, which is the seventh and last book in the Abhidammapitaka, manifests realities by their inter-conditioning: by being different paccaya.  The first paccaya is hetu-paccaya, which shows the importance of realities that are hetu.  At funerals when bhikkhu intone the abhidamma, they begin with "hetu-paccayo", which are lobha-hetu, dosa-hetu, mohahetu, alobha-hetu, adosa-hetu and amoha-hetu, to remind us that the realities that are causes for future results as future lifetimes and beings, are the six cetasika, namely lobha-cetasika, dosa-cetasika, moha-cetasika, alobha-cetasika, adosa-cetasika and panna-cetasika.

 Truly, each kind of reality is of its own specific importance.  The Buddha not only manifested one but many paccaya.  Nor did he merely manifest arammana that is paccaya for citta to arise and experience it (the arammana) as the only "arammana paccaya" for the citta.  But he manifested each and every paccaya in detail for the 24 major paccaya as well as their minor paccaya.

 Cakkhuppasada-rupa arises because of other paccaya than the hetu-paccaya.  And cakkhuppasada is, in turn, a paccaya by being the reality that is eminent: the indriya-paccaya, or being paccaya by being a reality that is predominant in its duty and function.  Cakkhuppasada is cakkhundriya, the rupa which is the principal in being paccaya for cakkhu-vinnana to arise and see visual objects through the eyes.  Without cakkhuppasada, sotappasada, ghanappasada, jivhappasada and kayappasada, what would this body be like?  Like a log that does not see, hear, smell, taste or know bodysense contact.  Therefore, the 5 pasada-rupa are paccaya by being indriya-paccaya or eminent in their specific functions such as the cakkhuppasada-rupa being predominant in coming into contact with ruparammana thus causing cakkhu-vinnana to arise and see what appears through the eyes because other rupa cannot perform this function.  The object appearing through the eyes could be clear or not depending on the state, the clarity of the cakkhuppasada-rupa, which does not depend on cetana or desire or intention of anyone but on the indriya-paccaya of seeing, namely the cakkhuppasada-rupa.

 All realities are paccaya for other realities to arise by being diverse kinds of paccaya.  Lobha-cetasika, dosa-cetasika, moha-cetasika, alobha-cetasika, adosa-cetasika and panna-cetasika are paccaya by being hetu.  Each day there are many akusala-hetu arising and some kusala-hetu, but when compared proportionately, kusala-hetu are much less frequent.

 When will kusala-hetu slowly develop until it is stronger than the akusala kind?  One must develop panna to know the characteristics of realities as they truly
 are because knowing characteristics of realities as they truly are is panna-cetasika, which is amoha-hetu.  As long as panna has not fully realized the characteristics of realities as they truly are, it is impossible for lobha-hetu, dosa-hetu and moha-hetu not to develop and flourish.  No other dhamma except panna, which is amoha-hetu, can relinquish and eradicate akusala-hetu.  When one studies the dhamma and understand characteristics of realities that appear through the eyes, ears, nose, tongue, bodysense and mind, and becomes the person who develops sati-patthana, the kusala that is amoha or panna would slowly develop.  Once there is realization of the ariya-sacca-dhamma and one becomes the sotapanna-puggala, then akusala-dhamma would be eradicated type by type and level by level until one reaches the status of the arahanta.

 Those who attain the status of the ariya-puggala of the sotapanna, sakadagami and anagami levels are the sekkha-puggala, who must still further develop panna until there is eradication of both akusala-hetu and kusala-hetu because as long as there are kusala-hetu, there would still be paccaya for kusala- vipaka to arise endlessly.  The arahanta who has eradicated both akusala-hetu and kusala-hetu, whose citta, though arising with alobha, adosa, amoha, would be abyakata-hetu, and not hetu to cause vipaka to arise any further.  When will that day come?  That is possible one day if one perseveres to develop panna continually.  In the past there have been numerous persons who achieved those results, if it is something impossible to reach, there would not have been any.  But the result would not come as quickly as one hopes, they correspond with the hetu.  When panna has not arisen, or has not been developed, it cannot eradicate kilesa. Panna, in turn, must arise to be developed level by level respectively, to be able to fully realize the characteristics of realities until it is able to truly eradicate kilesa.

 Therefore, one should always remember that the study of citta, cetasika and rupa is toward the development of sati-patthana to know the characteristics of realities that are citta, cetasika and rupa that arise and appear at which instant in reality; not deviant in the slightest from what the Buddha was omniscient of and  manifested.  If one studied and understood one thing and practiced another, without directly knowing the characteristics of realities as they truly are exactly as one has studied, one could not eradicate kilesa.

 Akusala-hetu cannot be of any other jati.  No matter whether they are lobha-cetasika, dosa-cetasika or moha-cetasika that arise in an instant, they are of akusala-jati and paccaya for akusala-citta to arise at that instant as well as accumulate in continuation into the future.  But the three sobhana-hetu, namely 1) alobha-cetasika 2) adosa-cetasika 3) panna-cetasika can be of kusala-jati, vipaka-jati or kiriya-jati since alobha-cetasika, adosa-cetasika and panna-cetasika could arise with kusala-citta, kusala-vipaka or sobhana-kiriya-citta.  The term "sobhana" has a broader meaning than the word "kusala" because sobhana-dhamma are realities that are kusala, kusala-vipaka or sobhana-kiriya.  Therefore, since all dhamma are classified into 3 kinds: kusala-dhamma, akusala-dhamma and abyakata-dhamma, the 6 hetu-cetasika can be classified as 9 kinds of hetu:

 The 3 akusala-hetu,       namely 1) lobha-cetasika
                                                2) dosa-cetasika
                                                3) moha-cetasika
 The 3 kusala-hetu,         namely 1) alobha-cetasika
                                                2) adosa-cetasika
                                                3) panna-cetasika
 The 3 abyakata-hetu,     namely 1) alobha-cetasika
                                                2) adosa-cetasika
                                                3) panna-cetasika

1.  What paramattha-dhamma are hetu-paccaya?
2.  What is abyakata-hetu?  Which are they?
3.  What is abyakata-dhamma? Which are they?
4.  How are kusala-hetu and sobhana-hetu different?
5.  What are nahetu?  What are sahetuka?
6.  Which hetu-cetasika are ahetuka?  Which are sahetuka?
7.  Which akusala-citta is eka-hetuka?  Which are davi-hetuka?
8.  Can kusala-citta be eka-hetuka?
9.  Is phassa-cetasika hetu or nahetu?  Is it ahetuka or sahetuka?  Is it eka-hetuka, davi-hetuka or ti-hetuka?
10.  What are the 9 hetu?

 Classification of citta by sobhana and asobhana

 Sobhana-dhamma is a good reality [citta and cetasika], which includes not only kusala-dhamma.  Good realities which are not kusala-dhamma are kusala- vipaka, which are the results of kusala-kamma and sobhana-kiriya, which are citta and cetasika of the arahanta with completely eradicated kusala and akusala.

 Asobhana-dhamma is the opposite reality [nama-dhamma] of sobhana-dhamma.  It is not a good reality, which not only includes akusala-cetasika.  Any citta and cetasika that do not have sobhana-cetasika arising with them are asobhana.  Therefore the sampayutta-dhamma that differentiate citta as good or sobhana and as bad or asobhana are the cetasika which comprise the six hetu.  The good cetasika are the alobha-, adosa- and panna-cetasika etc. which are the sobhana-cetasika that render citta good.  Therefore the classification of citta by sobhana and asobhana types results from the classification by hetu.  Any citta that is composed of cetasika that are sobhana-hetu is a sobhana-citta.  Any citta that is composed of cetasika that are asobhana-hetu is an asobhana-citta.

To study the paramattha-dhamma, one must think and consider its logical reasoning oneself.  When one understands the right and clear reasoning, one would not be confused or erroneous even in the matter of sobhana- and asobhana-dhamma.

 Akusala-citta arises concurrently with lobha, dosa and moha.  Therefore akusala-citta is certainly not a sobhana-citta.

 Cakkhu-vinnana-citta does not arise with lobha, dosa, moha or any other sobhana-cetasika. Cakkhu-vinnana-citta arises with only seven cetasika, namely phassa-cetasika, vedana-cetasika, sanna-cetasika, cetana-cetasika, ekaggata-cetasika, jivitindriya-cetasika and manasikara-cetasika.  These seven cetasika are the sabba-citta-sadharana-cetasika, the cetasika that arises with all citta.  The citta cannot arise without these seven cetasika.  No matter which kind of citta, akusala-, kusala-, vipaka-, kiriya-, lokuttara-citta or any citta whatever, would have to arise concurrently with these seven cetasika.  These sabba-citta-sadharana-cetasika are the annasamana-cetasika, or cetasika that conform with whatever they arise with.  Concurring with akusala-citta, the seven sabba-citta-sadharana-cetasika are akusala; with kusala-citta, they are kusala etc.

 Cakkhu-vinnana-citta is a vipaka-citta with only the seven sabba-citta-sadharana-cetasika, and no other sobhana-cetasika or akusala-cetasika of any kind, arising concurrently with it.  Therefore, cakkhu-vinnana-citta is an asobhana-citta without being an akusala-citta.

 To study the dhamma, one must thoroughly understand even the differences between akusala-dhamma and asobhana-dhamma.

 Akusala-dhamma is the reality that is bad or harmful, the hetu for unpleasant, unhappy vipaka to arise as result.  Asobhana-dhamma is citta and cetasika without sobhana-cetasika arising concurrently with it.  The Buddha manifested the dhamma from diverse perspectives according to the characteristics of the distinct dhamma.  Thus the student should conscientiously study so as to correctly understand the different realities.  When he manifested according to the three groups, namely kusala-dhamma, akusala-dhamma and abyakata-dhamma, one must know that kusala- dhamma is the reality that is hetu causing kusala-vipaka to arise; that akusala- dhamma is the reality that is hetu causing akusala-vipaka to arise; and that abyakata-dhamma is the reality that is hetu causing neither kusala nor akusala realities to arise.  Therefore, abyakata-dhamma does not cause vipaka-citta and -cetasika, kiriya-citta and -cetasika, rupa or nibbana to arise. Therefore, abyakata-dhamma is not only citta and cetasika that are vipaka and kiriya but rupa-paramattha and nibbana-paramattha are also abyakata-dhamma. Rupa and nibbana can neither be kusala nor akusala because they are not citta and cetasika. When the Buddha manifested different kinds of dhamma according to the three groups, he manifested the four paramattha-dhamma.  But when he manifested them according to the four jati, he intended only citta and cetasika.

 Classified by the four jati, akusala-citta and its concurrent cetasika are asobhana; kusala-citta and its concurrent cetasika are sobhana; any vipaka-citta and kiriya-citta without sobhana-cetasika such as alobha-cetasika and adosa-cetasika arising simultaneously, are asobhana for they do not arise with sobhana-cetasika; any vipaka-citta and kiriya-citta with sobhana-cetasika arising concurrently are sobhana.

 The cakkhu-vinnana-kusala-vipaka-citta and the cakkhu-vinnana-akusala-vipaka-citta arise concurrently with only seven sabba-citta-sadharana-cetasika.

 The sota-vinnana-kusala-vipaka-citta and the sota-vinnana-akusala-vipaka-citta arise concurrently with only seven sabba-citta-sadharana-cetasika.

The ghana-vinnana-kusala-vipaka-citta and the ghana-vinnana-akusala-vipaka-citta arise concurrently with only seven sabba-citta-sadharana-cetasika.

The jivha-vinnana-kusala-vipaka-citta and the jivha-vinnana-akusala-vipaka-citta arise concurrently with only seven sabba-citta-sadharana-cetasika.

The kaya-vinnana-kusala-vipaka-citta and the kaya-vinnana-akusala-vipaka-citta arise concurrently with only seven sabba-citta-sadharana-cetasika.

These ten davi-panca-vinnana-citta are therefore asobhana.  All other citta that arise without sobhana-cetasika are asobhana-citta.  Therefore kusala-vipaka-citta are not all sobhana-citta.  Kusala-vipaka-citta with sobhana-cetasika arising concurrently are sobhana-citta.  Kusala-vipaka-citta without sobhana-cetasika arising concurrently are not sobhana-citta.  These are the distinctions of each instant of citta in daily life.  The patisandhicitta in the human plane and that of the apaya-bhumi are results of different kamma.  The patisandhicitta of those in the apaya-bhumi are akusala-vipaka-citta, the result of akusala-kamma causing births in the hell plane, in the pitivisaya-bhumi, in the asurakaya-bhumi or the animal plane. The patisandhi-citta of those born humans or deva of different levels are kusala-vipaka-citta, the results of kusala-kamma causing births in the sugati-bhumi.

 Though birth in the manussa-bhumi (the human plane) is kusala-vipaka, some people are born innately handicapped because the kusala-vipaka-citta that performed the function of patisandhi are the results of kusala-kamma without panna-cetasika arising with them.  The kusala-kamma must also be of a very weak kind for the kusala-vipaka-citta that performed the patisandhi-kicca not to be composed with sobhana-cetasika, or it does not arise with alobha-cetasika or adosa-cetasika etc.  Since it is the result of a very weak kusala-kamma, the past akusala-kamma would beleaguer (the person) and render him deformed from birth.

 Among those who are born without disabilities, all are born distinctly, by family, rank and retinue because the kusala-vipa-citta that perform the function of patisandhi differ according to the strength of the kusala-kamma that are the causes.  If a patisandhi-citta results from kusala-kamma with panna-cetasika of a weak kind or with none at all, the patisandhi-citta that is kusala-vipaka would arise with sobhana-cetasika together with two hetu, namely alobha-cetasika and adosa-cetasika, as davi-hetuka-puggala, or a person whose patisandhi-citta is without panna-cetasika arising concurrently.  That person would be unable to
 attain jhana or lokuttara-dhamma in that lifetime.

 Those whose patisandhi-citta result from kamma with panna and whose patisandhi-citta arise with panna-cetasika concurrently are ti-hetuka-puggala because there are three hetu namely, alobha-cetasika, adosa-cetasika and panna (amoha) -cetasika arising concurrently.  Having heard the dhamma they would examine and understand it and be able to develop panna until they achieve jhana-citta or realize the four ariya-sacca-dhamma and attain nibbana and become ariya-puggala in that lifetime according to their accumulated conditions.  However, one should not be overconfident.  Those who are intelligent, with patisandhi-citta that are ti-hetuka, but neglect developing kusala, and not listening to the dhamma, would be wise in worldly matters, well-educated or otherwise skillful but would not develop panna in the dhamma and would not know the characteristics of realities as they truly are.

 In the distant past of former lives some might have been interested in the dhamma, might have studied the dhamma, or even have become ordained bhikkhu or samanera but to realize the ariya-sacca-dhamma, no one knows in which state one would attain ariya-sacca-dhamma, as a monk or a lay person.  Everyone must develop panna, to know the characteristics of realities that are appearing as they really are in every lifetime until one reaches the lifetime when panna is sharp and strong, able to penetrate the ariya-sacca-dhamma.  Even though once one might have been interested in the dhamma, its studies and applications, one must
 not forget that before the full realization of the ariya-sacca-dhamma there had been a great deal of amassed akusala to make one lose oneself in the pleasure of akusala if one were negligent.  Therefore, even though the patisandhi-citta is ti-hetuka, whenever one is careless, the panna-cetasika of that lifetime would not develop because one did not develop it with listening, examining and practicing the dhamma.  It would, therefore, be a pity that though the patisandhi-citta of that lifetime is ti-hetuka, panna is not developed, while it is uncertain which kind of kusala will result in which patisandhi-citta in the next life.  It could be akusala-vipaka-citta causing patisandhi-citta in the apaya-bhumi; or ahetuka-kusala- vipaka-citta performing patisandhi as an innate disabled person; or davi-hetuka- vipaka-citta performing patisandhi as a davi-hetuka-puggala in the sugati-bhumi, who are unable to develop panna to fully realize the ariya-sacca-dhamma.

 Therefore, it is to be regretted that panna is not developed further with each lifetime even though it were with ti-hetuka-patisandhi but since panna has not been sufficiently developed, there can be no realization of the ariya-sacca-dhamma in this lifetime.  Not everyone who are ti-hetuka-puggala could realize the ariya-sacca-dhamma fully in their present existence.

 While those born human without handicaps are sound asleep, their bhavanga-citta would be sobhana-citta since their patisandhi-citta are davi-hetuka with alobha-cetasika, adosa-cetasika arising concurrently.  Some, whose patisandhi-citta are ti-hetuka with alobha-cetasika, adosa-cetasika and panna-cetasika arising concurrently, while they are sound asleep, kilesa would not arise, nor would pleasure or displeasure since there is no seeing, hearing, smelling, tasting , thinking (…).  But once awaken the akusala-citta that arise each day would condition gladness or sadness accordingly.  Generally, once one is awake  there would be more asobhana than kusala daily.  Cakkhu-vinnana would arise to see visual objects through the eyes only an instant then afterwards generally akusala-javana-citta would arise for seven instants; which means seven times the number of the cakkhu-vinnana that performs the function of seeing each instant.  The accumulation in continuation of akusala-dhamma each day is extremely great.  Therefore one should not be careless.  Once one had heard the dhamma that the Buddha manifested in detail about which instant is sobhana-citta, which asobhana and about whether asobhana-citta is akusala, vipaka or kiriya.

Question:     Do the arahanta have asobhana-citta?
Answer:       Yes.
Question:     Do the arahanta have akusala-citta?
Answer:        No.

 The arahanta have asobhana-citta but not akusala-citta because they have cakkhu-vinnana, sota-vinnana etc. which are asobhana-citta.  But the arahanta do not have akusala-citta and kusala-citta.

  There are 52 kinds of cetasika in all.  They are the 13 kinds of annasamana -cetasika, or cetasika that are at the same level of the citta and other cetasika they arise with; 14 kinds of akusala-cetasika; and 25 sobhana-cetasika.  If instead of using the term 'sobhana' and 'asobhana' we use ordinary language, the meaning will not be accurate according to realities that are sobhana and asobhana.  For example, when asked whether vedana-cetasika is good, a person answered it is so if it is sukha-vedana.  Sukha-vedana, from the perspective of the five vedana, means vedana-cetasika that arise only with kaya-vinnana-citta that is kusala- vipaka the instant it is in contact with pleasant bodysense arammana: sukhasahagatam kaya-vinnanam kusala-vipakam.  There are no sobhana-cetasika, or alobha-cetasika, adosa-cetasika and panna-cetasika, arising concurrently.  Thus, according to reality, the sukha-vedana that arises with kaya-vinnana-kusala-vipaka is asobhana, not sobhana.  Because of this, the study of dhamma requires precise comprehension of the Pali terms.  Otherwise, one might misunderstand the realities.

 If the question occurs whether the rupa appearing through the eyes at the moment is good or not, the answer in ordinary language would not be clear enough.  Although the sight might be bright and beautiful and pleasing, the rupa is not a sobhana-dhamma because it is not a consciousness; not kusala or akusala.  It does not have metta, karuna, mudita or any realities that are good arising concurrently with it.  Only citta and cetasika can be sobhana or asobhana. Rupa are arammana that are paccaya for citta to arise and take pleasure or displeasure in them. Rupa in itself is an abyakata-dhamma: rupa knows nothing, not whether citta likes or dislikes it, nor does it intends to make citta like or dislike it, because rupa is not a consciousness.  Citta, however, wants to see sight, to hear sound, to smell nice scents, and to be in contact with pleasing objects so that the pleasant feeling would arise again and again when one sees sight appearing through the eyes, hear sounds through the ears, smell through the nose, taste through the tongue, know bodysense contact through the bodysense, or even think about sight, sound, smell, taste, bodysense contact every single day.  Hence the simile comparing the five khandha: rupa-khandha to a receptacle for pleasurable objects, vedana-khandha to nourishment in the receptacle, sanna-khandha and sankhara-khandha to the cook and his assistants preparing the food, vinnana-khandha to the person who partakes of the nutrition, since citta is eminent and presiding in knowing arammana.  All four nama-khandha must arise together, know the same arammana, and be absolutely inseparable.  There can not be one nama-khandha without the other three, two without the other two or three without the other nama-khandha.  In the plane of the five khandha, the nama-khandha must depend on the rupa-khandha to arise as well.

 The study of the dhamma regarding the diverse kinds of citta is towards the clear knowledge of the characteristics of citta, which are classified into different categories by the four jati, by the group of three [kusala-dhamma, akusala-dhamma and abyakata-dhamma], by hetu, by asankhara and sasankhara, by sobhana and asobhana, and by the distinct component cetasika.  The aim is for sati to arise and be mindful of, and examine the characteristics of anatta in all realities, which is not the self, entity or person.  The characteristics of each reality are the characteristics of distinct rupa-dhamma and nama-dhamma such as the uniqueness of the rupa that appears through the eyes, that through the ears, through the nose, the tongue, or the bodysense.  The characteristic of the citta that is kusala is one, that of akusala is another, that of abyakata is yet another.  The increasing comprehension would be paccaya causing sati to arise and be mindful, and examine the characteristics of realities appearing, until there is realization of the characteristics of each reality as it truly is, accordingly.

1.  Can rupa be sobhana-dhamma.  Why?
2.  How are the people with kusala-vipaka-patisandhi-citta without concurrent sobhana-cetasika different from people whose patisandhi-citta are kusala-vipaka with sobhana-cetasika arising concurrently?
3.  What kamma is the davi-hetuka-patisandhi-citta result of?
4.  How is the davi-hetuka-puggala different from the ti-hetuka-puggala?
5.  While sound asleep, are the citta sobhana or asobhana?

Classifying citta as lokiya-citta and lokuttara-citta.

First, one should understand the meaning of the word "loka" in the discipline of the ariya-puggala as manifested by the Buddha in the Samyuttanikaya Salayatana Channavagga 4th Palokasutta where there is the following passage:

 (101) Then the reverend Ananda entered the audience of the Buddha and asked "Sire, what is the reason why we call this world 'loka'?"  The Buddha said, "Behold, Ananda, what is common to destruction is called 'loka' in the ariya-vinaya.  And what is common to destruction?  The eye is common to destruction. Rupa is common to destruction. Cakkhu-vinnana is common to destruction. Cakkhu contact is common to destruction.  Sukha-vedana, dukkha-vedana or adukkhamasukha-vedana that arises from cakkhu contact as paccaya is common to destruction etc., likewise through the ears, nose, tongue, bodysense and mind.

This is common to the ariya-puggala, but not to those who have not yet realized the rising and falling away of realities.  Therefore one could see that those who are to become the ariya-puggala must realize the arising and falling away of realities that truly appear.  The Buddha said, "Behold Ananda, whatever is common to destruction is called 'loka' in the ariya-vinaya."  Loka is everything that arises and falls away.  Therefore only realities that do not rise and fall away are not loka, but the reality that is above and beyond the world, the lokuttara or nibbana.

When citta is categorized as lokiya and lokuttara, any citta that does not realize the characteristics of nibbana or does not have nibbana as arammana is a "lokiya-citta".  Any citta with nibbana as arammana by eradicating kilesa or with nibbana as arammana by having eradicated kilesa is a " lokuttara-citta".

Those who would be the ariya-puggala must develop lokiya-panna, which knows the characteristics of nama-dhamma and rupa-dhamma. Lokiya- panna is not the knowledge for construction of new scientific instruments, knowing anything other than the characteristics of nama-dhamma and rupa-dhamma is not lokiya- panna in the Buddhist religion.

Lokiya-panna knows the characteristics of the world or the realities that appear through the eyes, ears, nose, tongue, bodysense and mind that is not nibbana.  Therefore other than the four magga-citta, which are lokuttara-kusala-citta with nibbana as arammana by eradicating kilesa, and the four phala-citta, which are lokuttara-vipaka-citta with nibbana as arammana after the eradication of kilesa, all citta are lokiya-citta.

 There are altogether 8 lokuttara-citta consisting of 4 pairs:
1. Sotapatti-magga-citta  2.  Sotapatti-phala-citta
3.  Sakadagami-magga-citta 4.  Sakadagami-phala-citta
5.  Anagami-magga-citta  6.  Anagami-phala-citta
7.  Arahatta-magga-citta  8.  Arahatta phala-citta

In the Atthasalini Atthakatha Dhammasangani Cittuppadakandha explaining Culantaraduka, there is a passage saying

Called "lokiya-dhamma" because it is part of the world, related to the world.  Called "uttara-dhamma" or supreme-dhamma because it transcends the world.  Called "lokuttara-dhamma" because it transcends the world, not related to the world.

Citta, cetasika and rupa are sankhara-dhamma, realities that arise and fall away.  Even the lokuttara citta and cetasika with nibbana as arammana must arise and fall away.  But one categorizes citta and cetasika as lokiya- and lokuttara-citta because the lokuttara-citta has nibbana as arammana by eradicating kilesa (magga-citta) and by having eradicated kilesa (phala-citta).

The passage in Khuddakanikaya Culaniddesa Second Part Mogharajamanavakapanhaniddesa is in accordance with the Samyuttanikaya Salayattanavagga Sunnasutta, 102, which says:

Then the reverend Ananda asked the Buddha, "Sire, what is the reason why we call the world 'empty'?"  The Buddha said, "Behold, Ananda, because it is empty of the self or that belonging to the self.  What is empty of the self or of that belonging to the self?  The eye is empty of the self or of that belonging to the self. Rupa is empty of the self or of that belonging to the self. Cakkhu-vinnana is empty of the self or of that belonging to the self. Cakkhu contact is empty of the self or of that belonging to the self.  Sukha-vedana, dukkha-vedana or adukkhamasukha-vedana that arises from cakkhu contact as paccaya is empty of the self or of that belonging to the self etc. The heart is empty of the self or of that belonging to the self.  Dhammarammana is empty of the self or of that belonging to the self.  Mano-vinnana is empty of the self or of that belonging to the self.  Mano contact is empty of the self or of that belonging to the self.  Sukha-vedana, dukkha-vedana or adukkhamasukha-vedana that arises from mano contact as paccaya is empty of the self or of that belonging to the self.  Therefore the world is called empty.

 Not that one can make things empty without knowing what is empty, what it is empty of, or how it is empty.  One must know accurately that to be empty of the self or that of belonging to the self because each is a reality that arises and falls away, through the eyes, ears, nose, tongue, bodysense and mind.  Some might feel on some days that there seems to be nothing that is ours.  Why have we never felt that before?  We used to take things for us and ours.  But all of a sudden one day after listening to a lot of dhamma we start to think that there is nothing at all that is ours.  We should not have mistaken things for ours.  But thinking alone is not enough because it cannot eradicate kilesa.  If we do not know this, we might think we had acquired much panna already and are soon to become an ariya-puggala because we have never thought or felt this way before.  Some feel that it is a wonder to think so but one should know that that is not the path to the eradication of kilesa since one does not know the characteristics of nama-dhamma, which is a consciousness that is seeing, hearing, smelling, tasting, knowing bodysense contact and thinking etc.  How is it the self?  When one has not yet been mindful, not yet studied, examined, taken note, or developed panna to know the characteristics of realities appearing, one would not yet penetrate the meaning or the true characteristics of nama-dhamma and rupa-dhamma.  Thus one would not be able to realize the characteristics of the arising and falling away of the nama-dhamma and rupa-dhamma that constitute the world that arises and falls away at this moment.  Therefore, no matter how much we think that we understand the characteristics of nama-dhamma and rupa-dhamma, we should not mistake it for panna that is able to eradicate kilesa.  Because if sati does not arise to be mindful and examine the characteristics of realities that appear until there is realization of the distinct characteristics, one by one, of the nama-dhamma and rupa-dhamma through the mind-door, which is to clearly experience the realization, panna would not have developed enough to know that all realities are only empty worlds, void of attachment as the selves, entities or persons.

 In the Khuddakanikaya Culaniddesa Second Part Mogharajamanavakapanhaniddesa, 505, the Buddha asked the bhikku, “Behold Bhikkhu, what do you think of this?  There are grass, trees, branches and leaves in the compound of this vihara.  People would take them away and burn them, or do with them as is appropriate.  Do you ever feel as if it were us that people take away, burn or do what is appropriate to?”

 Bhikkhu:  No, Sire.
 Buddha: Why not?
 Bhikkhu: Because those things are not the selves or what concerned the selves to us, Sire.
 Buddha: Behold Bhikkhu.  Likewise, whatever does not belong to you, abandon it.  Abandoning them would be beneficent, be everlasting happiness.
 Behold Bhikkhu, rupa does not belong to you.  Abandon it,  Abandoning it would be beneficent, be everlasting happiness. ...Abandoning vedana... sanna... sankhara... vinnana would be beneficent, be everlasting happiness. A person would consider the world as being void thus.

 At the end of the passage the Buddha said, “Behold, Householder, when a person sees the concurrent arising of all dhamma, the continuance of all sankhara as what they truly are, there would be no harm.  When a person considers the world in the same way that he does the grass and trees with panna , he would not desire existence, the self or anything else except for nibbana without patisandhi.  The person would consider the world as a void thus.

 While we still do not feel towards the rupa that we used to take for ours, the vedana or feelings that we used to take for ours, sanna or memories that we, so named, are in this world, with such duty, or towards all sankhara, whether kusala-dhamma or akusala-dhamma, in the same way that we do towards the grass, trees, branches and leaves, we would not be able to abandon attachment to realities that are rupa, vedana, sanna, sankhara and vinnana.

 If one has not studied and examined the dhamma that the Buddha manifested, nor developed sati-patthana, one cannot be said to know the world, even though one had lived in the world for such a long time in number of years or lifetimes.  Since one does not know the world, one cannot escape it.  Even extreme happiness cannot last forever because the feeling of happiness occurs an instant of citta that arises and falls away.  Without the study of realities as they truly are, one would not know even what the world is or what it consists of.  Everyone knows that there are things that appear through the eyes, sound, etc., because sound appears when one hears.  But without consciousness, the element that knows, that is hearing, sound cannot appear.  Therefore, arammana that appear through the eyes, ears, nose, tongue, bodysense and mind would show us that there is citta, which is consciousness, the element that knows which is the world that arises and falls away each instant.  And without arammana that appears, no one would be able to know the characteristics of citta, the element that knows, arises and falls away.

 When one sees, hears, smells, tastes, knows bodysense contact without knowing the characteristics of realities as they truly are, arising and falling away in rapid continuation, one would take the signs and forms of things that appear as entities, persons and objects.  As long as one has not yet clearly realized the characteristics of arising and falling away of each instant of realities as they truly are, one cannot be said to know the world as it actually is though one has studied the world through different sciences, geographically, historically or scientifically for hundreds of millions of zillions of years.  The sciences could never emancipate us from this world because without knowledge of the world one cannot escape it.  What substance does the world have each day?  Sukha-vedana arises and falls away, gone with each instant impossible to recover ever again.  No matter how much people with unhappiness and extreme suffering wish to escape the world, they could not, because they do not know the world as it really is.

 The important point is whether one is ready to abandon the assumption that there are entities, persons and the selves.  Though as this instant there is no self, is one prepared to abandon the world?  To be able to eradicate and escape the world, one must clearly realize that there is no self, entity or person first.  Some might find unbearable even the thought that there is no self that sees or hears etc., no family, no friends, no treasured possessions.  Most would not really wish to escape the world.  Therefore, to abandon the pleasure and attachment in taking realities for the selves and ours, we must develop panna until we realize distinct realities that appear as the world, for what they truly are.

 It is not easy to know the world as it really is.  Those who have listened to the dhamma as the Buddha had manifested about the world according to the knowledge that he had become omnisciently enlightened with, should apply themselves to the consideration, practice and development of panna until it is advanced enough to experience the characteristics of the world as it really is.  Not that one should know the world in other moments but the present instant one is actually seeing, hearing, smelling, tasting, knowing bodysense contact.  There is a way to develop panna until it is able to know the world that is arising and falling away now by studying and listening to the dhamma in order to understand and realize the characteristics of realities that are appearing through the eyes, ears, nose, tongue, bodysense and mind.  Otherwise it is impossible to know the world in the least.

 In the Samyuttanikaya Salayattanavagga 4th Samiddhisutta, 75, the venerable Samiddhi asked the Buddha, “This so-called world, Sire, why do we call, or decree it as the world?”  The Buddha said, “Behold Samiddhi, wherever there are cakkhu, rupa, cakkhu-vinnana and realities that one can know with the cakkhu-vinnana, there would be what we call or decree the world etc.

 One is able to know the world because one has eyes thus we see colors of the world, ears to hear the sounds of the world, nose to smell, tongue to taste, the bodysense to know cold, heat, softness, hardness, tension and motion of the world.  Without these can the world appear to us?  Without seeing, hearing, tasting, knowing bodysense contact can any world appear?  None can.  Therefore, because of seeing one takes [what one sees] for the world appearing.  What does one see?  The world.  What appears through the eyes is the world.  What does one hear?  The sound of the world also.  Without sound, without hearing, the world of sound would not exist.  Therefore the world, composed of sight, sound, smell, taste, bodysense contact can appear because there are eyes, ears, nose, tongue, bodysense and mind so one does not have to search for the world elsewhere.  No matter in which world we are, that world can appear only because the eyes are paccaya for seeing, ears for hearing, nose for smelling, tongue for tasting, the bodysense for bodysense contact and the mind for thinking of the things appearing through the same eyes, ears, nose, tongue, bodysense and mind.

 The Buddha said, “Behold Samiddhi, wherever there are no cakkhu, rupa, cakkhu-vinnana and realities that one can know with the cakkhu-vinnana, there would not be what we call or decree the world.”

 Even if one desires to escape the world but one does not know the world as it really is, it is impossible to do so.  One has lived in this world for very long time, and not uniquely in this world, but for an eternity of lifetimes one has lived in other worlds as well.  And since we do not know the world one must continue to live in it for a long time, never knowing the world or seeing it as it really is, forever alternating between happiness and unhappiness.  These days some say that the Buddha, although having attained absolute nibbana, is still existing and that they had entered his audience and offered him food.  One should consider the passage in the Tipitaka in the Samyuttanikaya Salayattanavagga Phaggunasutta 99.

 Then the Reverend Phagguna entered the audience of the Buddha and asked, “Sire, when a person speaks of the eyes of the Buddha, with all obstructing tanha eradicated, the path cut, vatta controlled, and all dukkha transcended, after he has attained parinibbana, would those eyes will still be there? etc...  When a person speaks of the mind of the Buddha, with all obstructing tanha eradicated, the path cut, vatta controlled, and all dukkha transcended, after he has attained parinibbana, would that mind will still be there?

 (He asked the Buddha whether after the Buddha had attained the parinibbana he would still have eyes, ears, a nose, a tongue, bodysense and a mind.)

 The Buddha said, “Behold Phagguna, when a person speaks of the eyes of the Buddha, with all obstructing tanha eradicated, the path cut, vatta controlled, and all dukkha transcended, after he has attained parinibbana, those eyes would no longer exist. etc...  When a person  speaks of the mind of the Buddha, with all obstructing tanha eradicated, the path cut, vatta controlled, and all dukkha transcended, after he has attained parinibbana, that mind would no longer exist.

 After parinibbana there are no more eyes, ears, nose, tongue, bodysense or mind.  After parinibbana one does not go to a place to preside over merit-making ceremonies, in which case it would not be beyond the world because there would still be eyes, ears, nose, tongue, bodysense and mind that arise and fall away.  There would still be dukkha, not beyond it.

 The world is what appears through the eyes, ears, nose, tongue, bodysense and mind.  Without citta arising to see, hear, smell, taste, know bodysense contact or think, the world would not appear.  Whenever sati is mindful, it examines or studies arammana or the characteristics of the world appearing through the eyes, ears, nose, tongue, bodysense and mind.  Whenever one thinks of the world, at that moment, thinking is not knowing the characteristics of realities that are not entities, persons or the selves.  It is the instant of knowing the world convention terms as entities, persons, the selves or material objects.  It is the world of sammati-sacca (conventional truth), not paramattha-sacca (the ultimate truth).

 Each day one knows whether one is in the world of sammati-sacca or paramattha-sacca.  Though citta is a consciousness when there is no seeing, hearing, smelling, tasting, knowing bodysense contact, nor thinking, this world would not appear at that instant.  Patisandhi-citta, or the first citta of this world, is a vipaka-citta, resulting from a kamma that causes patisandhi-citta to arise in sequence after cuti-citta, which is the last citta of the previous life.  Patisandhi-citta knows the same arammana as the citta preceding the cuti-citta of the last life.  Since it does not know this world's arammana, this world does not appear yet.  And when patisandhi-citta has fallen away, the kamma that caused it to arise would make the bhavanga-citta arise in continuation after the patisandhi-citta.  The bhavanga-citta have the same arammana as the patisandhi-citta.  While bhavanga-citta arise and fall away, maintaining this lifetime, they do not know arammana of this world.  They do not see, hear, smell, taste, know bodysense contact or think.  The world does not appear while bhavanga-citta continue to arise and fall away.

 Dvara are ways through which citta arise to know the world that is appearing.  There are altogether six, of which five are rupa and one nama respectively:

 1) Cakkhuppasada-rupa,         the cakkhu-dvara,
 2) Sotappasada-rupa,             the sota-dvara,
 3) Ghanappasada-rupa,           the ghana-dvara,
 4) Jivhappasada-rupa,            the jivha-dvara,
 5) Kayappasada-rupa,             the kaya-dvara,
 6) Bhavangupaccheda-citta,     the mano-dvara.

 This is ordinary daily life.  One should understand the characteristics of dvara so as to examine and know realities as they truly are, as well as how distinct
 kinds of realities that arise and fall away are not entities, persons or the selves.

 At this moment, probably no one thinks of the cakkhuppasada-rupa, which is a rupa that really exist, arising and falling away at the center of the eye.  In the Atthasalini Rupakandha (the Pali text) cakkhayatananiddesa, 596, there is a passage saying,

 What is “rupa” called “cakkhayatana”?  Any cakkhu is pasada-rupa, based on the four mahabhuta-rupa considered part of the attabhava (self/body?) and is invisible but can be contacted.

 Cakkhayatana is a word composed of cakkhu and ayatana.

 Cakkhu is the eye; ayatana is the meeting place, birth place.  Therefore cakkhayatana is the eye which is the meeting place, the birth place.

 The Buddha manifested that when a process of vithi-citta has arisen to see and know ruparammana through the cakkhu-dvara, the bhavanga-citta would arise and fall away in sequence for several instants, then the citta would arise to know ruparammana that appears through the cakkhu-dvara and has fallen away, once again through the mano-dvara.  The mano-dvara vithi-citta would arise to know the arammana through the mano-dvara in sequence from the cakkhu-dvara-vithi-citta that had fallen away completely, very rapidly, even with the interposition of the bhavanga-citta.  Therefore one should know the beneficence of what the Buddha manifested about the dvara in detail.  Thus one would not confuse the citta that knows arammana through the cakkhu-dvara with the citta that knows arammana in sequence through the mano-dvara.  Likewise through the sota-dvara, ghana-dvara, jivha-dvara and kaya-dvara.  Each time the vithi-citta arises to know an arammana through any of the five dvara and falls away, and many instants of bhavanga-citta have arisen in between, the citta would always arise to know the same arammana through the mano-dvara.

 The nama-dhamma, or citta and cetasika, arising rapidly in continuation.  While we are sitting, we seem both to see and hear at the same time, but in reality the vithi-citta depend on a dvara to arise and know the arammana through that dvara and then fall very quickly away one process a dvara.  (A process consists of several citta that arise and fall away in sequence through the same dvara.)  The arising and falling away of citta is so rapid that one cannot know the real characteristics of citta that arise through the cakkhu-dvara as only knowing what appears through the eyes.  When the mano-dvara-vithi-citta arise in continuation to know ruparammana that appear through the eyes and remember the shapes and forms of what appears until one forgets that what appears through the eyes are really only what appears through the eyes.

 The cakkhu-dvara is like a truly vast, bottomless ocean.  It can see the moon, the sun, extremely far-off stars that come into contact with the cakkhuppasada and appear to the cakkhu-dvara-vithi-citta.  Thus it seems like the world is full of objects, universes, entities and persons.  In reality the citta thinks of the shapes and forms of the earth, water, fire and wind elements that appear as entities, persons, the moon, the sun, stars and other objects, which, whenever they come into contact with the bodysense, appear cold or hot, soft or whenever they come into contact with the bodysense, appear cold or hot, soft or hard, tense or moving.  Those who know realities as they really are would realize that the world is the reality that is not lasting, arises and falls away very rapidly with the mano-dvaravajjana-citta remembering the features of whatever appears through the eyes, the low and high pitches appearing through the ears, etc. as the conventional terms of things of which none is a reality that arises without falling away.

1.  What is the world?
2.  What is lokiya-panna?
3.  Do patisandhi-citta know arammana of this world?  Why?
4.  What arammana does the bhavanga-citta know?
5.  Is the mano-dvaravajjana-citta a dvara?
6.  What jati is the mano-dvara?
7.  What jati is the mano-dvaravajjana-citta?

 The fifth characteristics of citta is that it is called “citta” because it renders (things) intricate.

 A passage in the Atthasalini Atthakatha says, “Called ‘citta’ because it renders (things) intricate, in what way?  True, normally nothing in this world is more intricate than paintings.  Among his paintings, the painter's masterpiece is more artistic than the rest.  An artistic design (citta-sanna) occurs to the painter while painting masterpieces that such pictures should be done in such fashion.  All the intricate work that is done, such as drawing, coloring,  highlighting and contrasting colors etc. would result from intricate sanna.  In the masterpiece a certain intricate rupa would issue from these intricate actions or designs.  The rest of the intricate painting would also be finished the way the artist had thought out: this rupa is to be above, this below, this on the sides, then the creation proceeds accordingly.  All the intricate arts in the world [result from the fact] that the citta thinks thus.  Similarly, the citta that renders intricate is called citta because of its intricate nature and actions, as described above.

  In addition, citta is said to be even more intricate than designs in paintings because it creates all art according to the citta's desire.

 This is only a minor detail or the intricacies of paintings.  But the intricacy of each person's kamma, done every day, physically, verbally and mentally, as kusala-kamma: dana, sila, or developing bhavana; or as akusala-kamma: panatipata (killing), adinnadana (stealing) etc. would vary greatly, which shows the characteristics of the intricacy of citta.  Complex external rupa-dhatu that are intricate by being diverse plants and grains, flowers, leaves of different varieties, by being objects, mountains, rivers are all things resulting from different compositions of earth, water, fire and wind, with the characteristics of softness, hardness, tension and motion, flowing or adhesion of different levels, so that they appear as distinct intricate objects.  But what is more intricate than external rupa-dhatu is the citta because citta is the reality that renders things intricate.

 Intricate akusala-kamma is the paccaya that results in animals with greatly diverse intricate forms.  Some are bipeds, some are quadrupeds, some are multipeds, while others are apods; some aquatic, some terrestrial.  Intricate kusala-kamma renders humans different in complexity with sexes, forms and features, which gives rise to different expressions (...).  There are a great number of words, languages used to describe things that show the numerous variety of
 intricacies existing, resulting in as many expressions to call things that appear in such complexity.  And words are endless and infinite because more things made intricate by citta continually occur.  Therefore, ever more words must be coined to call them.

 One should learn that each day wherever one is, whatever one sees or says, is the evidence of the intricacy of citta, that rendered the distinct object intricate.  The Buddha told us to be mindful of the characteristics of the citta of the moment, when one sees the diverse complexities that citta renders intricate.  The citta of this instant, right now, is rendering things intricate further into the future.  One should not think uniquely of the intricacy of external things rendered intricate by citta.  The Buddha told us to be mindful of the characteristics of the citta that is evolving in the present moment as cittanupassana-satipatthana.  The knowledge of the characteristics of citta must be known at the instant of seeing, hearing, smelling, tasting, thinking, which must be based on one of the six dvara.

 Everyone thinks.  Whenever citta thinks thoughts, those thoughts exist only in the instant one is thinking.  Citta is a thinking reality.  When can one know the characteristics of citta if not in the present instant of seeing, hearing, smelling,  tasting, knowing bodysense contact and thinking right now?

 In the Samyuttanikaya Khandhavaravagga 2nd Gaddulasutta, 259, the Buddha said, Behold Bhikkhu, entities are impure because of impure citta.  Entities are purer because of bright and clear citta.  Behold Bhikkhu, have you seen the citta which is called carana (wandering)?  The Bhikkhu answered, Yes, Sire.

 How does citta wander?  Through the eyes to see, the ears to hear, the nose smell, the tongue taste, bodysense to know contact and mind to think.  It seems that everyone likes to travel.  No one likes to stay in the same old place because one wants to see sights, hear sounds, smell, taste, have diverse bodysense contact.  Therefore, citta would arise and wander through different arammana, through distinct dvara, the eyes, ears, nose, tongue, bodysense and mind, never to be still.  Can the citta of anyone keep still?  If one knows the characteristics of realities as they truly are, one must realize that citta arises to know one arammana or another and then falls away.  That is knowing characteristics of realities as they truly are.

 The passage continues: the Buddha said citta is thus called carana.  You have thought with the citta.  The citta (is that which thinks) is more intricate even than it is carana.  Therefore you should examine your citta constantly to see if the citta is unclean with raga, dosa or moha, through eternity.  Entities would be unclean because of impure citta.  Entities would be pure because of right and clean citta.  Behold Bhikkhu, we would not consider any kind of reality as intricate as the distinct kinds of animals.  Behold Bhikkhu, these animals think with the citta.  The citta is even more variegated than these animals.  Because of this you should examine your own citta constantly to see whether the citta is impure with raga, dosa or moha, through eternity.  Behold Bhikkhu, entities would be unclean because of impure citta.  Entities would be pure because of right and clean citta.  Behold Bhikkhu, the dyer or the painter that possesses dying equipment, lac, tumeric, green and red colors could draw pictures of women or men, complete with every organ, great and small, on a clean board or wall or cloth.  Behold Bhikkhu, so could the ordinary person who has not heard [the dhamma] cause rupa to arise when he wishes; cause vedana to arise when he wishes; cause sanna to arise when he wishes; cause sankhara to arise when he wishes; cause vinnana to arise when he wishes.  Behold Bhikkhu, what do you think of this?  Is the rupa permanent or not?

Bhikkhu: No, Sire.
Buddha: Are vedana, sanna, sankhara, vinnana permanent or not?
Bhikkhu: No, Sire.
Buddha: Because of this (...) the ariya-savaka who have heard [the dhamma] so seeing (...) fully realize that other causes for being thus do not exit.

 The painter uses colors to depict different rupa rendering intricate distinct pictures.  The instant of citta each person is like an artist painting rupa-khandha, vedana-khandha, sanna-khandha, sangkhara-khandha, vinnana-khandha to arise in the future.

 Everyone is distinct according to intricacies done in the distant past in the same way that citta which is rendering things intricate this instant would result in distinctly birth, gender, form and figure, fame and fortune, happiness and unhappiness, blame and praise in the future.  Therefore one should examine the characteristics of the citta appearing which is designing future realities.  If one is not mindful of the characteristics of the citta at this instant, one would not know how truly intricate it is.  Though one is sitting here, citta would arise in continuation so rapidly.  We are sitting here but sometimes not only do citta see through the eyes, hear through the ears, but there is also citta that think far beyond depending on where the thought would travel, or perhaps thinking of creating something intricate.

  In the passage in the first Gaddulasutta, 256, the Buddha said, Behold Bhikkhu, a dog tied with a rope or chained to a sturdy tether or post would run round the tether or post.  When it stands, it would stand near the tether or post.  Such are people who have not heard.

 The artist would take the painting he created as an object the way that the citta of the ordinary person takes rupa for entities, persons, the selves and continues to be attached to them in every birth, every lifetime, like a painter who is attached to his paintings.  As long as the ordinary person does not know the characteristics of rupa, vedana, sanna, sangkhara, vinnana, which are realities that truly arise and fall away, filled with the self, he would stand near rupa, vedana, sanna, sangkhara, vinnana.

 A passage  in the Saratthappakasini Atthakatha Samyuttanikaya Sagathavagga Marasamyutta Dutiyavagga the sixth Pattasutta helps us understand the words of the Buddha when he manifested the dhamma so that the Bhikkhu would realize, embrace [the teachings], take heart and be of good cheer as follows.

 Here is the analysis in the sixth Pattasutta.  Then the Buddha made the Bhikkhu realize, embrace [the teachings], take heart and be of good cheer with the dhamma about the five upadana-khandha.  The Bhikkhu willingly bent their
 minds to achievement, listening attentively.

 The word “embrace” means to accept, to understand, to examine correctly.  This is the manifestation of the dhamma by the Buddha for the benefit of right understanding, that is, once one has heard, to embrace, to understand, to examine correctly that kusala-dhamma is kusala-dhamma, akusala-dhamma is akusala-dhamma.  If the Buddha had not manifested in detail, many might take akusala-dhamma for kusala-dhamma.  Because the characteristics of kusala-dhamma are not those of akusala-dhamma, and vice-versa, the Buddha always manifested the dhamma minutely about the five upadana-khandha, namely citta, cetasika and rupa categorized into rupa-khandha, vedana-khandha, sanna-khandha, sangkhara-khandha and vinnana-khandha.  No matter where one is, one would never be beyond the five khandha.  So one should study them and consider them logically and thoroughly, take them correctly and not misunderstand them.

 The expression “to take heart” is to have diligence in accepting.

 To be able to understand realities as they truly are is neither easy nor fast.  But the dhamma that the Buddha manifested is to make us accept, take heart and have diligence in examining until understanding arise, until sati arises and is
 mindful of the characteristics of the realities till there is full realization of the characteristics of realities that are appearing normally as they truly are.  The Buddha did not manifest an unverifiable theory, or something that is not appearing before us, but about cakkhu-vinnana, seeing, sight that appears through the eyes; he manifested sota-vinnana, the reality that hears sound and the sound that comes into contact with the ears; he manifested the dhamma that exist, appear for us to prove.  Therefore those who have heard the dhamma can be heartened or diligent in its study and examining to know the characteristics of realities that appear until there is realization of the distinct dhamma according to the realities that the Buddha had manifested.

 The expression “to be of good cheer” is to be bright and cheery, flourishing with the qualities that one had thoroughly penetrated.

 Have you accepted, taken heart and been of good cheer?  One can be bright and cheery while kusala-citta arises.  Some are unhappy because they worry that they are already aged but sati-patthana has arisen very little.  That instant is akusala.  The Buddha did not manifest the dhamma for the people to have more akusala or lots of worries but for people to accept, take heart and be of good cheer.  All akusala arise because of causes and conditions.  They cannot be stopped.  Each time there is akusala of one kind or another arising, that akusala has already occurred.  But one can be cheery when sati is mindful of the
 characteristics of the akusala that appears.  One can study and examine the characteristics of the akusala appearing to find out that even the akusala-dhamma is not an entity, person or the self.  When sati arises to be mindful of the characteristics of the akusala that is appearing, one could clearly see the instant that the sati is being mindful is not all impure because there is no clinging to the akusala appearing at that moment as the self, as us, so we would not worry or be bothered.

 The only way to attenuate and abandon akusala-dhamma that arise and not to increase worry is by sati being mindful, take note and examine to find that distinct akusala-kamma realities are not us, not the self, entity or person.

 The word “achievement” means examine to know that this aim we can achieve.  Thus it is the benefit of that teaching.

 To develop sati-patthana is not something to be discouraged about.  Realities that are appearing can be penetrated as realities that arise and fall away, not the self, entity or person.  In that instant when we examine to find out that the benefit can be attained one would not be hopeless since we know that one day we can attain it, even if not today.  Do not worry that one could never clearly know realities today.  Sati can start to be mindful today but to clearly realize and penetrate the characteristics of realities would happen one day since today sati is able to arise and be mindful.

 When one sees that the dhamma manifested by the Buddha as beneficent or 'attainable to us', one would not be discouraged, and would listen, study realities that the Buddha manifested about in more and  more detail so as not to forget to be mindful.  A passage in the Atthakatha Kathavatthu Sasanakathavannana asks, Can the Buddha's doctrine be recomposed or altered?

 All ariya-dhamma, such as sati or teachings about kusala-dhamma, are called doctrine.  In such doctrine, other than the dhamma such as sati-patthana manifested by the Buddha, is there any doctrine composed by others that present alternate dhamma as the sati-patthana, or akusala-dhamma as kusala-dhamma?  Has such doctrine ever existed or can it exist in the future?

 This means whether the dhamma manifested by the Buddha can be manifested by others who can recreate, alter or change realities that the Buddha had manifested as sati-patthana etc., or whether anyone can take akusala- dhamma as kusala-dhamma and teach others about it, make a new religion by making other kinds of dhamma into sati-patthana etc.

 When we have considered and understood the reason, we could know that the teachings, that the Buddha had become omnisciently enlightened with and manifested, can never be changed.  None can changed the distinct dhamma that he was enlightened with and manifested into other things.  Some might misunderstand them but they could never change the true characteristics of the dhamma.

 In essence, the five meanings of citta, which in the Abhidammatthavibhavini manifested as six, the extra one saying that citta is intricate because of the intricacy of arammana.  This is because citta is able to know every kind of arammana.  No matter how intricate the reality is, it could be still the arammana of citta.  Even if the arammana is not paramattha-dhamma, for example words or conventional terms in different languages, they can be known by citta; citta can have names, words, stories as arammana.  Therefore, citta is intricate because of arammana.

 The two characteristics of citta are 1) samannalakkhana (common characteristics) and 2) sabhavalakkhana (special characteristics).

 Citta's samannalakkhana is anicca, dukkha and anatta.

 Citta's sabhavalakkhana is the special characteristics of citta, namely:

  Arammanavijanana lakkhanam, clearly knowing arammana.

  Pubbangama rasam, arriving first or being chief or eminent in knowing arammana as rasa or function.

  Sandhana paccupatthanam, continuing or sequential arising and falling away as paccupatthana or apparent signs.

  Nama-rupa padatthanam, having nama-dhamma and rupa-dhamma as padatthana or immediate cause.

 Citta is a sankhara-dhamma.  It is a reality that must be based on causes and conditions to arise.  No dhamma can arise by itself.  In the bhumi of the five khandha, citta is based on nama-dhamma and rupa-dhamma as padatthana or immediate cause.

 In the bhumi with only nama-dhamma or the arupa-brahma-bhumi, there is no rupa.  There, citta is based only on nama-dhamma or cetasika as padatthana or immediate cause.

1.  What renders rupa-dhamma such as various plants and grains, objects, mountains, rivers, different utensils, of distinct complexities different one from another?

2.  Other than paramattha-dhamma do citta have anything else as arammana?