The 89 kinds of citta are
54 kamavacara-citta
15 rupavacara-citta
12 arupavacara-citta
8 lokuttara-citta

The 121 kinds of citta are
 54 kamavacara-citta
 15 rupavacara-citta
12 arupavacara-citta
40 lokuttara-citta

 Kamavacara-citta is cittta of the first level that arises normally in daily life at every moment, waking or sleeping.  Rupa-paramattha is kamarammana.  Of the 28 rupa-paramattha, seven appear as normal arammana through the eyes, ears, nose, tongue, bodysense and mind called gocaravisaya-rupa, or the rupa which citta would arise to know generally, namely 1) ruparammana (vanna-- appearing when in contact with the cakkhuppasada-rupa),  2) saddarammana (sound-- appearing when in contact with the sotappasada-rupa,  3) gandharammana (smell--appearing when in contact with the ghanappasada-rupa,  4) rasarammana (taste--appearing when in contact with the jivhappasada-rupa,  5) the 3 photthabbarammana (softness or hardness of the earth element, cold or heat of the fire element, tension or motion of the wind element--appearing when in contact with the kayappasada-rupa).

 The citta that arises and falls away normally in daily life are of the kamavacara-citta level and evolves with these rupa or have these rupa as arammana or think about them.

The 54 Kamavacara-citta are
12 akusala-citta
 18 ahetuka-citta
 24 kamasobhana-citta

The 12 akusala-citta
 Akusala-citta are citta that are not good or beautiful because they arise concurrently with akusala-cetasika.  The 12 akusala-citta comprise: 8 lobha-mula-citta, 2 dosa-mula-citta, and 2 moha-mula-citta.

There are 3 mula, or sources, of akusala-dhamma, namely lobha-cetasika, dosa-cetasika and moha-cetasika.  Together they form the 3 akusala-hetu or akusala-mula.
 Lobha-mula-citta is a citta with lobha-cetasika arising concurrently, causing it to be pleased and attached to the arammana appearing.  There are 8 kinds of lobha-mula-citta, namely:

1) Somanassa-sahagatam ditthigata-sampayuttam asankharikam
Lobha-mula-citta arises with somanassa-vedana (somanassa-sahagatam), the glad, happy feeling evolving with wrong view (ditthigata-sampayuttam) or with ditthi-cetasika concurrently arising.  It is a strong citta, arising without inducement (asankharikam).
 2) Somanassa-sahagatam ditthigata-sampayuttam sasankharikam
 Lobha-mula-citta arises with somanassa-vedana evolving with wrong view. It is a weak citta, arising from inducements (sasankharikam).
 3) Somanassa-sahagatam ditthigata-vippayuttam asankharikam
 Lobha-mula-citta arises with somanassa-vedana, not evolving with wrong view (ditthigata-vippayuttam) or without ditthi-cetasika. It is a strong citta, arising without inducement.
 4) Somanassa-sahagatam ditthigata-vippayuttam sasankharikam
 Lobha-mula-citta arises with somanassa-vedana, not evolving with wrong view. It is a weak citta, arising from inducements.
 5) Upekkha-sahagatam ditthigata-sampayuttam asankharikam
 Lobha-mula-citta arises with upekkha-vedana, indifference, evolving with wrong view. It is a strong citta, arising without inducement.
 6) Upekkha-sahagatam ditthigata-sampayuttam sasankharikam
 Lobha-mula-citta arises with upekkha-vedana, evolving with wrong view. It is a weak citta, arising from inducements.
 7) Upekkha-sahagatam ditthigata-vippayuttam asankharikam
 Lobha-mula-citta arises with upekkha-vedana, not evolving with wrong view.  It is a strong citta, arising without inducement.
8) Upekkha-sahagatam ditthigata-vippayuttam sasankharikam
Lobha-mula-citta arises with upekkha-vedana, not evolving with wrong view.  It is a weak citta, arising from inducements.

Dosa-mula-citta is a citta arising with dosa-cetasika, which are coarse and harsh realities, not pleased with the arammana.  There are 2 kinds of dosa-mula-citta, namely:

1) Domanassa-sahagatam patigha-sampayuttam asankharikam
Dosa-mula-citta arises with domanassa-vedana, the unhappy feeling, and patigha (dosa-cetasika), which are coarse and harsh realities.  It is a strong citta, arising without inducement.
2) Domanassa-sahagatam patigha-sampayuttam sasankharikam
Dosa-mula-citta arises with domanassa-vedana and dosa-cetasika. It is a weak citta, arising from inducements.

Moha-mula-citta arises with moha-cetasika, which are ignorant, not knowing
 the truth about realities.  There are 2 types of moha-mula-citta:
1)  Upekkha-sahagatam vicikiccha-sampayuttam
 Moha-mula-citta arises concurrently with upekkha-vedana, composed with uncertainty or doubt (vicikiccha-cetasika) about the truth of realities.
2) Upekkha-sahagatam uddhacca-sampayuttam
Moha-mula-citta arises with upekkha-vedana, composed with agitation (uddhacca-cetasika).

Each citta has several kinds of cetasika arising concurrently with it.  Each citta would have different numbers of cetasika arising together with it according to the specific sort of citta.  Each citta has vedana-cetasika arising simultaneously with it respective of its type.

All akusala-citta must have 4 akusala-sadharana-cetasika (cetasika that arises with all akusala-citta) arising concurrently as follows: 1) moha-cetasika, 2) ahirika-cetasika (the reality that does not mind wrong doing), 3) anottappa-cetasika (the reality that does not fear the harm of akusala-dhamma), 4) uddhacca-cetasika (the reality that is agitated by akusala-dhamma).

The differences among the 12 akusala-citta according to mula (the 3 akusala hetu: lobha, dosa, moha) are:
Moha-mula-citta does not have lobha- and dosa-cetasika arising concurrently with it.
Dosa-mula-citta does not have lobha-cetasika arising with it.
 Lobha-mula-citta does not have dosa-cetasika arising concurrently.

The differences among the 12 akusala-citta according to the 3 vedana (upekkha-vedana, somanassa-vedana, domanassa-vedana) are:
Upekkha-vedana-cetasika, which can arise concurrently with lobha-mula-citta and moha-mula-citta, but not with dosa-mula-citta.
Somanassa-vedana-cetasika, which can arise concurrently with lobha-mula-citta, but not with dosa-mula-citta and moha-mula-citta.
Domanassa-vedana-cetasika, which arises only with the 2 dosa-mula-citta, not with any other kind of citta.

As for the last akusala-citta, the second moha-mula-citta, the upekkha-sahagatam uddhacca-sampayuttam, it is a moha-mula-citta without vicikiccha-cetasika arising concurrently.  But it is also an akusala-citta because it arises concurrently with akusala-cetasika.  Any instant that [the citta] is not one of the eight lobha-mula-citta, two dosa-mula-citta or the moha-mula-citta vicikiccha- sampayuttam, that akusala-citta would be moha-mula-citta uddhacca-sampayuttam.

When an instant of akusala-citta is strong, it would be hetu for cetana to perform the ten akusa-kammapada comprising

3 kaya-kamma: panatipata (to kill), adinnadana (to steal), kamesumicchacara (to commit sexual misconduct).

4 vaci-kamma: musavada (to lie), pharusvaca (to use coarse language),
 pisunavaca (to use malicious language), samphappalapa (to talk without a purpose)

3 mano-kamma: abbhijjha (covetousness), byapada (malevolence), miccha-ditthi (1. To misunderstand that there are no results to kamma as natthika-ditthi or to believe that the results that arise are not from kamma; 2. To misunderstand that kamma produces no results as ahetuka-ditthi or to misunderstand that kamma is not the hetu for phala to arise; 3. To misunderstand that kamma is only physical actions and features as akiriya-ditthi.)

When the akusala-citta that is the cause for doing akusa-kammapada has fallen away, the cetana-cetasika that had arisen with the akusala-citta that has fallen away would be kamma-paccaya for the 7 akusala-vipaka to arise as results of the specific action when the right time comes.

 The 18 ahetuka-citta

The 18 ahetuka-citta are citta that never arise with the 6 cetasika that are hetu, namely one lobha-cetasika, one dosa-cetasika, one moha-cetasika (these 3 akusala-hetu arise uniquely with the 12 akusala-citta, never with other kinds of citta), one alobha-cetasika, one adosa-cetasika, one panna-cetasika (amoha), which constitute the three sobhana-hetu.  Any citta arising
 concurrently with sobhana-hetu is a sobhana-citta or a good citta.

 These 18 citta do not arise with cetasika that are the 6 hetu, therefore they are ahetuka-citta as well as asobhana-citta.  All the rest, comprising 71 citta arise with cetasika that are hetu, therefore they are sahetuka-citta.

 The 18 ahetuka-citta comprise 7 akusala-vipaka-citta, 8 ahetuka-kusala-vipaka-citta and 3 ahetuka-kiriya-citta.

The 7 akusala-vipaka-citta are

Upekkha-sahagatam cakkhu-vinnanam
The citta that sees (bad) vanna arises with upekkha-vedana
Upekkha-sahagatam sota-vinnanam                                                                         The 5
The citta that hears (bad) sound arises with upekkha-vedana  panca-
Upekkha-sahagatam ghana-vinnanam                                                                      vinnana which
The citta that smells (bad) smell arises with upekkha-vedana  know only
Upekkha-sahagatam jivha-vinnanam                                                                         their respective
The citta that tastes (bad) taste arises with upekkha-vedana  respective
Upekkha-sahagatam kaya-vinnanam                                                                         arammana.
The citta that experiences (bad) bodysense contact arises with Dukkha-vedana
Dukkha-sahagatam sampaticchannan
The citta that receives the 5 arammana in sequence after the panca-vinnana-akusala-vipaka-citta
 Upekkha-sahagatam santiranam
The citta that examines the 5 arammana in sequence after the sampaticchanna- akusala-vipaka-citta

 All akusala-vipaka-citta result from akusala-kamma, therefore they are citta that arise to know anittharammana or unpleasant arammana.

The 8 ahetuka-kusala-vipaka-citta result from 8 kamavacara-citta of which the cetana is kusala accomplished in the 10 punnakiriya, namely dana, sila, bhavana etc.  After the kusala-cetana has arisen and achieved the kusala-kamma, it would become kamma-paccaya phala to arise as 16 kamavacara-kusala-vipaka-citta comprising 8 kamavacara-sahetuka-kusala-vipaka-citta and 8 ahetuka-kusala-vipaka-citta.

The 8 ahetuka-kusala-vipaka-citta are

Upekkha-sahagatam cakkhu-vinnanam
The citta that sees (good) vanna arises with upekkha-vedana
Upekkha-sahagatam sota-vinnanam
The citta that hears (good) sound arises with upekkha-vedana
Upekkha-sahagatam ghana-vinnanam
The citta that smells (good) smell arises with upekkha-vedana
Upekkha-sahagatam jivha-vinnanam
The citta that tastes (bad) taste arises with upekkha-vedana
 Sukha-sahagatam kaya-vinnanam
The citta that experiences (good) bodysense contact arises with sukha-vedana
Upekkha-sahagatam sampaticchannan
The citta that experiences the 5 arammana in continuation from the panca-vinnana-kusala-vipaka-citta.
Upekkha-sahagatam santiranam
The citta that examines the 5 arammana in continuation from the sampaticchanna- kusala-vipaka-citta.
Somanassa-sahagatam santiranam
The citta that examines the 5 arammana that are especially good in continuation from the sampaticchanna-kusala-vipaka-citta.

There are 2 pleasant arammana: ittharammana and ati-ittharammana (extremely pleasant arammana).  Any instant the citta results from kusala-kamma that are somanassa and pure, the kusala-vipaka [-citta] would arise to know the ati-ittharammana and the santirana would arise to know the arammana that are ati-ittharammana and the santirana-citta that examines the ati-ittharammana would arise concurrently with somanassa-vedana.  Any instant the kusala-vipaka-citta arises to know ittharammana the santirana-citta that examines the ittharammana would arise concurrently with upekkha-vedana.

The 3 ahetuka-kiriya-citta

 Kiriya-citta are citta that are neither kusala-citta nor akusala-citta which are hetu, nor are they vipaka-citta which are phala (results).  Ahetuka-kiriya-citta are kiriya-citta that do not arise with cetasika that are hetu.  There are 3 ahetuka-kiriya-citta:
 1) Upekkha-sahagatam panca-dvaravajjana-cittam
2) Upekkha-sahagatam mano-dvaravajjana-cittam
3) Somanassa-sahagatam hasituppada-cittam

 Panca-dvaravajjana-citta (panca + dvara + avajjana) is the first vithi-citta that arises to know arammana in contact with the eyes, ears, nose, tongue or bodysense. Kiriya-citta differ from vipaka-citta in that kiriya-citta can know both arammana that are ittharammana and anittharammana while for the vipaka-citta the kusala-vipaka-citta can only know ittharammana and akusala-vipaka-citta can uniquely know anittharammana.

 After the panca-dvaravajjana-citta has arisen and known the arammana in contact with the eyes (ears, nose, tongue or bodysense) and has fallen away, the cakkhu-vinnana-citta (sota-vinnana-citta, ghana-vinnana-citta, jivha-vinnana-citta, kaya-vinnana-citta) would arise in sequence to see (hear, smell, taste or know bodysense contact) the same arammana and then falls away.  The sampaticchanna-citta would arise in continuation, receiving the same arammana and then falling away.  Then the santirana-citta would arise in turn to examine the same ittharammana and then fall away.

 Before a cakkhu-vinnana-citta, sota-vinnana-citta, ghana-vinnana-citta, jivha-vinnana-citta, kaya-vinnana-citta could arise and receive the results of kamma through the eyes, ears, nose, tongue or bodysense, a panca-dvaravajjana-citta must precede each process because there must be vithi-citta that arises to know which dvara the arammana is in contact with.  The citta is called avajjana because of the
 meaning to lead away from santana (continuity), which is bhavanga, and turn toward the arammana in contact with the dvara.  Only after the panca-dvaravajjana-citta has fallen away can the cakkhu-vinnana-citta, sota-vinnana-citta, ghana-vinnana-citta, jivha-vinnana-citta, kaya-vinnana-citta arise to see, hear, smell, taste or know bodysense contact through the respective dvara.

 Mano-dvaravajjana-citta (mano + dvara + avajjana) is the first vithi-citta that arises to know arammana through the mind and the citta that precedes the akusala-citta or kamavacara-kusala-citta (or kamavacara-kiriya-citta instead of kusala-citta for the arahanta).  Through the panca-dvara, after the santirana-citta has fallen away, the mano-dvaravajjana-citta would arise in sequence to perform votthabbana-kicca as votthabbana-citta (since it did not arise to know arammana through the mano-dvara it does not perform avajjana-kicca) which is the citta that paves the way for the following citta to improperly manasikara (pay attention to) as akusala-citta or properly as kusala-citta (or kiriya-citta for the arahanta) according to the accumulation of the citta.

 Whether this citta arises through the panca-dvaravajjana-citta in continuation from the santirana-citta or as the first to know arammana through the mind as mano-dvaravajjana-citta, only when this citta has fallen away can the akusala-citta or kamavacara-kusala-citta (or kamavacara-kiriya-citta of the arahanta) arise.  Therefore this citta would arise before akusala-citta and kamavacara-kusala-citta (or the kamavacara-kiriya-citta of the arahanta) through
 all six dvara.

Hasituppada-citta is the citta that makes the arahanta smile at the 6 arammana through the six dvara, not experienced by anyone else.

The 24 kamavacara-sobhana-citta

The 24 kamavacara-sobhana-citta are good citta of the kamavacara level because there are good cetasika (sobhana-cetasika) arising with them.

The 24 kamavacara-sobhana-citta comprise 8 kamavacara-kusala-citta (mahakusala) 8 kamavacara-vipaka-citta (mahavipaka) and 8 kamavacara-kiriya-citta (mahakiriya).

The 8 kamavacara-kusala-citta are

1) Somanassa-sahagatam nana-sampayuttam asankharikam
Kusala-citta arising concurrently with somanassa-vedana composed with panna (nana-sampayuttam) or with panna (amoha) cetasika arising with it.  A strong citta, it arises without inducement.

2) Somanassa-sahagatam nana-sampayuttam sasankharikam
Kusala-citta arising concurrently with somanassa-vedana composed with panna. A weak citta, it arises from inducement.

3) Somanassa-sahagatam nana-vipayuttam asankharikam
 Kusala-citta arising concurrently with somanassa-vedana not composed with panna. A strong citta, it arises without inducement.

4) Somanassa-sahagatam nana-vipayuttam sasankharikam
Kusala-citta arising concurrently with somanassa-vedana not composed with panna. A weak citta, it arises from inducement.

5) Upekkha-sahagatam nana-sampayuttam asankharikam
Kusala-citta arising concurrently with upekkha-vedana composed with panna. A strong citta, it arises without inducement.

6) Upekkha-sahagatam nana-sampayuttam sasankharikam
Kusala-citta arising concurrently with upekkha-vedana composed with panna. A weak citta, it arises from inducement.

7) Upekkha-sahagatam nana-vipayuttam asankharikam
Kusala-citta arising concurrently with upekkha-vedana not composed with panna. A strong citta, it arises without inducement.

8) Upekkha-sahagatam nana-vippayuttam sasankharikam
Kusala-citta arising concurrently with upekkha-vedana not composed with panna. A weak citta, it arises from inducement.

The cetana-cetasika in the 8 kamavacara-kusala-citta would result in kusala-kamma of the 10 punna-kiriya-vatthu [instruments of merit-making] as follows: (Atthasalini Cittupadakan?d?ha explanation of punna-kiriya-vatthu)
 Danamaya Good deeds resulting from dana, the relinquishing of useful objects to others
Silamaya Good deeds resulting from sila abstention from wrong doings
Bhavanamaya Good deeds resulting from the development of samatha and vipassana.
Apacayanamaya (Apacitisahagata) Good deeds resulting from the respect shown to those worthy of respect.
Veyyavaccamaya (Veyyavaccasahagata) Good deeds resulting from the effort in implementing worthy causes.
Pattidanamaya (Pattanupadanamaya) Good deeds resulting from the dedication to, sharing of kusala with others so that they might rejoice.
Pattanumodanamaya (abbhanumodanamaya) Good deeds resulting from rejoicing in others' kusala
Desanamamaya Good deeds resulting from manifesting the dhamma.
Savanamamaya Good deeds resulting from listening to the dhamma.
Ditthujukamma Good deeds resulting from forming right understanding.

Whenever the citta does not evolve with the 10 punna-kiriya-vatthu, that instant of citta is not kusala.
 The kamavacara-kusala-citta is the kusala that evolves with dana (dana,  pattidana, pattanumodana) with sila (sila, apacayana, veyyavacca) with bhavana (bhavana, dhammadesana, dhammasavana, ditthujukamma) arising through the eyes, ears, nose, tongue, bodysense and mind.  Hence the kamavacara-kusala-citta is called mahakusala.

When the 8 kamavacara-kusala-citta has arisen and resulted in kusala-kamma, the cetana that performs the specific kusala-kamma would be kamma-paccaya for 16 kamavacara-kusala-vipaka-citta to arise as results of the distinct kamma according to cause and occasion.  The16 kamavacara-kusala-vipaka comprise 8 ahetuka-kusala-vipaka and 8 kamavacara-sahetuka-kusala-vipaka (mahavipaka).

The 8 kamavacara-sahetuka-kusala-vipaka (mahavipaka) are
1) Somanassa-sahagatam nana-sampayuttam asankharikam
 2) Somanassa-sahagatam nana-sampayuttam sasankharikam
 3) Somanassa-sahagatam nana-vippayuttam asankharikam
 4) Somanassa-sahagatam nana-vippayuttam sasankharikam
5) Upekkha-sahagatam nana-sampayuttam asankharikam
6) Upekkha-sahagatam nana-sampayuttam sasankharikam
7) Upekkha-sahagatam nana-vippayuttam asankharikam
8) Upekkha-sahagatam nana-vippayuttam sasankharikam
 These 8 mahavipaka-citta arise concurrently sobhana-cetasika thus they are sahetuka-kusala-vipaka-citta unlike the 8 ahetuka-kusala-vipaka-citta, which arise unaccompanied by sobhana-cetasika.

 The 8 kamavacara-sobhana-kiriya-citta (mahakiriya) are the citta of the arahanta.  After the eradication of kusala and akusala, which are causes for future vipaka-citta to arise, the sobhana which used to be kusala prior to the attainment of arahantship would become only kiriya-citta afterwards; therefore they would not cause any further vipaka-citta.  Thus the arahanta would have only vipaka-citta and kiriya-citta or vipaka-citta that are the results of past kamma prior to arahantship and kiriya-citta which are not kusala-citta.  Hence they are not causes for future vipaka-citta.

 The 8 kamavacara-sobhana-kiriya-citta or sahetuka-sahetuka-kiriya-citta or mahakiriya-citta are
1) Somanassa-sahagatam nana-sampayuttam asankharikam
 2) Somanassa-sahagatam nana-sampayuttam sasankharikam
 3) Somanassa-sahagatam nana-vippayuttam asankharikam
 4) Somanassa-sahagatam nana-vippayuttam sasankharikam
5) Upekkha-sahagatam nana-sampayuttam asankharikam
6) Upekkha-sahagatam nana-sampayuttam sasankharikam
7) Upekkha-sahagatam nana-vippayuttam asankharikam
8) Upekkha-sahagatam nana-vippayuttam sasankharikam
 The 15 rupavacara-citta

 The 15 rupavacara-citta comprise 5 rupavacara-kusala-citta, 5 rupavacara- vipaka-citta and 5 rupavacara-kiriya-citta.

 The rupavacara-citta are of a higher level than the kamavacara-citta.  They are the citta that have been developed until they transcend kamarammana through the development of kamavacara-kusala-citta so that they become peacefully established as samatha-bhavana.  When the kamavacara-kusala-citta become increasingly steadfast reaching respective levels of samadhi so as to become transfixed to the arammana as appana-samadhi, then they would be rupavacara-kusala-citta (rupajjhana-kusala-citta) transcending the status of kamavacara-citta.

The 5 rupavacara-kusala-citta

Vitakka-vicara-pitisukekaggata-sahitam pathamajjhana-kusala-cittam
The first level of the kusala-citta with 5 elements: vitakka, vicara, piti, suka and ekaggata.
Vicarapitisukekaggata-sahitam dutiyajjhana-kusala-cittam
The second level of the kusala-citta with 4 elements: vicara, piti, suka and ekaggata.
Pitisukekaggata-sahitam tatiyajjhana-kusala-cittam
The third level of the kusala-citta with 3 elements: piti, suka and ekaggata.
Suk-ekaggata-sahitam catutthajjhana-kusala-cittam
The fourth level of the kusala-citta with 2 elements: suka and ekaggata.
Upekkhekaggata-sahitam pancamajjhanakusalacittam
The fifth level of the kusala-citta with 2 elements: upekkha and ekaggata.
 The higher levels of jhana-citta abandon the major elements of jhana respectively.  From the perspective of the 4 rupajjhana, the second level [of the 5 rupajjhana] is excluded so that the tatiyajjhana-citta becomes the dutiyajjhana, the catutthajjhana-citta replaces the tatiyajjhana and the pancamajjhana the catutthajjhana.  This is because some are able to discard vitakka and vicara simultaneously.

The 5 rupavacara-vipaka-citta

Vitakka-vicara-pitisuk-ekaggata-sahitam pathamajjhana-vipaka-cittam
The first level of the vipaka-citta with 5 elements: vitakka, vicara, piti, suka and ekaggata.
Vicarapitisukekaggata-sahitam dutiyajjhana-vipaka-cittam
The second level of the vipaka-citta with 4 elements: vicara, piti, suka and ekaggata.
Pitisukekaggata-sahitam tatiyajjhana-vipaka-cittam
The third level of the vipaka-citta with 3 elements: piti, suka and ekaggata.
Sukekaggata-sahitam catutthajjhana-vipaka-cittam
The fourth level of the vipaka-citta with 2 elements: suka and ekaggata.
Upekkhekaggata-sahitam pancamajjhana-vipaka-cittam
The fifth level of the vipaka-citta with 2 elements: upekkha and ekaggata.

 When the rupavacara-kusala-citta is strong, plenary with vasi, or the instantaneous efficiency and ease in arising and to end or stop the sequence of
 jhana-citta at a given time.  If the jhana-citta does not slacken, the jhana-kusala-citta of one level or another would be conditioned to arise before the cuti-citta.  The jhana-kusala-citta that arises before the cuti-citta would be paccaya for jhana- vipaka-citta to patisandhi as rupa-brahma-puggala according to the bhumi of the specific jhana-citta.

The 5 rupavacara-kiriya-citta

Vitakka-vicara-pitisukekaggata-sahitam pathamajjhana-kiriya-cittam
The first level of the kiriya-citta with 5 elements: vitakka, vicara, piti, suka and ekaggata.
Vicara-pitisukekaggata-sahitam dutiyajjhana-kiriya-cittam
The second level of the kiriya-citta with 4 elements: vicara, piti, suka and ekaggata.
Pitisukekaggata-sahitam tatiyajjhana-kiriya-cittam
The third level of the kiriya-citta with 3 elements: piti, suka and ekaggata.
Sukekaggata-sahitam catutthajjhana-kiriya-cittam
The fourth level of the kiriya-citta with 2 elements: suka and ekaggata.
Upekkhekaggata-sahitam pancamajjhana-kiriya-cittam
The fifth level of the kiriya-citta with 2 elements: upekkha and ekaggata.

 The 5 rupavacara-kiriya-citta is the citta of the arahanta while there is appana-samadhi.  It is not paccaya for any rupavacara-vipaka-citta to arise.
 The 12 arupavacara-citta

Arupa-vacarajjhana-citta is the pancamajjhana-citta without rupa as arammana.  The belief that as long as there is rupa as arammana one is still close to having kama as arammana makes one discard the rupa as arammana when one attains the rupa-pancamajjhana by turning towards the thought of the state without rupa-nimitta and infinite arammana.  The 12 arupavacara-citta comprise 4 arupavacara-kusala-citta, 4 arupavacara-vipaka-citta and 4 arupavacara-kiriya-citta.

The 4 arupavacara-kusala-citta

Akasanancayatana-kusala-cittam
Vinnananancayatana-kusala-cittam
Akincannayatana-kusala-cittam
Nevasannanasannayatana-kusala-cittam

Akasanancayatana-kusala-citta is an arupa-pancamajjhana-citta with the thought of the infinite expanse of space as arammana.

Vinnananancayatana-kusala-citta is an arupa-pancamajjhana-citta with the thought of the infinite vinnana(citta) or akasanancayatana-citta as arammana.

Akincannayatana-kusala-citta is an arupa-pancamajjhana-citta with nothing, not even akasanancayatana-citta as arammana because of the knowledge
 that having nothing as arammana is more refined than having akasanancayatana-citta as arammana.

Nevasannanasannayatana-kusala-citta is an arupa-pancamajjhana-citta with akincannayatana-citta as arammana because of the knowledge that even in the instant with nothing as arammana there is still akincannayatana-citta.  Therefore the highest arupajjhana, or the nevasannanasannayatana-citta, would have akincannayatana-citta--which is the reality that is extremely refined and intricate in that at that instant one cannot be said to have sanna nor can one be said not to have sanna--as arammana.

 These 4 arupavacara-kusala-citta, when plenary of vasi without slackening, would be paccaya for one of the arupajjhana-kusala to arise before the cuti-citta and when the cuti-citta has fallen away, the arupajjhana-kusala-citta that preceded the cuti-citta would be paccaya for arupavacara-vipaka-citta to perform patisandhi as arupa-brahma-puggala in the arupajjhana-bhumi according to the levels of the respective arupajjhana-citta.

The 4 arupavacara-vipaka-citta

Akasanancayatana-vipaka-cittam
Vinnananancayatana-vipaka-cittam
Akincannayatana-vipaka-cittam
Nevasannanasannayatana-vipaka-cittam

 After the arupavacara-vipaka-citta has performed patisandhi as arupa-
 brahma-puggala in the arupa-brahma-bhumi according to the level of the arupajjhana-citta, they maintain the status of the arupa-brahma-puggala until they cuti at the end of the lives of the respective brahma-bhumi.  While they are arupa-brahma-puggala, there are no rupa-khandha of any kind, only the nama-khandha, thus they are arupa-brahma-puggala.

The 4 arupavacara-kiriya-citta.

Akasanancayatana-kiriya-cittam
Vinnananancayatana-kiriya-cittam
Akincannayatana-kiriya-cittam
Nevasannanasannayatana-kiriya-cittam

 The arupavacara-kiriya-citta is the citta of the arahanta who had developed samatha-bhavana to the level of arupajjhana.  After attaining the ariya-sacca-dhamma and becoming an arahanta, the arupavacarajjhana-citta that arises would become kiriya-citta, not arupavacara-citta any longer.

The 8 lokuttara-citta

 Lokuttara-citta is the citta that clearly realizes the characteristics of nibbana by eradicating kilesa as 4 lokuttara-kusala-citta and by having eradicated kilesa as
 4 lokuttara-vipaka-citta.  The 8 lokuttara-citta comprise:

Sotapatti-magga-citta (kusala)
Sotapatti-phala-citta (vipaka)
Sakadagami-magga-citta (kusala)
Sakadagami-phala-citta (vipaka)
Anagami-magga-citta (kusala)
Anagami-phala-citta (vipaka)
Arahatta-magga-citta (kusala)
Arahatta-phala-citta (vipaka)

When the kamavacara-nana-kusala-sampayutta-citta arises to be mindful of,  examine and know the characteristics nama-dhamma and rupa-dhamma until it clearly realizes the characteristics nama-dhamma and rupa-dhamma and abandon the attachment to and wrong view of realities unto the attainment of respective levels of vipassana-nana, then the lokuttara-citta would arise to fully experience the characteristics of nibbana and eradicating kilesa according to the respective levels.

The sotapatti-magga-citta is a lokuttara-kusala-citta that arises only once in the samsara-vatta, performs the function of eradicating kilesa, namely miccha-ditthi, vicikiccha and other akusala-dhamma of the category so that there is no more paccaya to be born in the apaya-bhumi.
 After the sotapatti-magga-citta has fallen away, the sotapatti-phala-citta, which is a lokuttara-vipaka-citta would arise immediately in sequence without the interposition of any other citta.  The sotapatti-magga-citta is a kusala-kamma that brings immediate result by being paccaya for sotapatti-phala-citta, which is a lokuttara-vipaka-citta, to arise with nibbana as arammana in continuation immediately after the sotapatti-magga-citta.  They differ in their nature: the sotapatti-magga-citta arises to eradicate kilesa with nibbana as arammana, while the sotapatti-phala-citta arises to receive the result with nibbana as arammana by being the citta with eradicated kilesa.

The same applies to the sakadagami-magga-citta.  It arises only once in the samsara-vatta, performing the function of eradicating pleasure in the coarser sight, sound, smell, taste and bodysense contact.  After the sakadagami-magga-citta has fallen away, the sakadagami-phala-citta would arise in continuation with nibbana as arammana by being the citta with eradicated kilesa.

Anagami-magga-citta arises only once in the samsara-vatta, performing the function of eradicating pleasure in the refined sight, sound, smell, taste and bodysense contact.  After the anagami-magga-citta has fallen away, the anagami-phala-citta would arise in continuation with nibbana as arammana by being the citta with eradicated kilesa.

Arahatta-magga-citta arises only once in the samsara-vatta, performing the function of eradicating all the remaining kilesa. After the arahatta-magga-citta has fallen away, the arahatta-phala-citta would arise in continuation with nibbana as arammana by being the citta with eradicated kilesa.
 The 40 lokuttara-citta

The jhana-labhi-puggala is the person who has developed samatha-bhavana to an extreme proficiency.  Whenever the jhana-citta of any level arises, the kamavacara-nana-sampayutta-citta would interpose to be mindful of the characteristics nama-dhamma and rupa-dhamma of the moment.  When panna has examined more closely and clearly the characteristics nama-dhamma and rupa-dhamma, it would abandon the mistaking [of arammana] as the self.  When the lokuttara-citta of any level arises concurrently with element of jhana of that level with the respective jhana as pada or as the arammana of sati-patthana, they would be magga-citta that are lokuttarajjhana of that respective level.  Therefore, they form 40 kinds of lokuttara-citta, namely:

sotapatti-magga:    pathamajjhana, dutiyajjhana, tatiyajjhana, catutthajjhana, pancamajjhana
sotapatti-phala: pathamajjhana, dutiyajjhana, tatiyajjhana, catutthajjhana, pancamajjhana
sakadagami-magga: pathamajjhana, dutiyajjhana, tatiyajjhana, catutthajjhana, pancamajjhana
sakadagami-phala: pathamajjhana, dutiyajjhana, tatiyajjhana, catutthajjhana, pancamajjhana
 anagami-magga: pathamajjhana, dutiyajjhana, tatiyajjhana, catutthajjhana, pancamajjhana
anagami-phala: pathamajjhana, dutiyajjhana, tatiyajjhana, catutthajjhana, pancamajjhana
arahatta-magga: pathamajjhana, dutiyajjhana, tatiyajjhana, catutthajjhana, pancamajjhana
arahatta-phala: pathamajjhana, dutiyajjhana, tatiyajjhana, catutthajjhana, pancamajjhana

 The 4 magga-citta arise only once in the samsara-vatta but the lokuttarajjhana-vipaka, or the phala-citta, could arise again when the person has proficient jhana-citta as paccaya for lokuttarajjhana-vipaka-citta to arise again in other processes.  The lokuttarajjhana-citta that arise thereafter are not in the magga- vithi that eradicate kilesa but are lokuttarajjhana-vipaka-citta (phala-citta) that arise and fall away in continuation without any other citta interposing while they are phala-samapatti.
 
 

April 13, 2000