Cittas can be classified as 89 or 121 types.

89 types of citta:

• kåmåvacara cittas (of the sense sphere) : 54 types
• rúpåvacara cittas (of rupa-jhåna) : 15 types
• arúpåvacara cittas (of arupa-jhåna) : 12 types
• lokuttara cittas (supramundane) : 8 types

121 types of citta:

• kåmåvacara cittas: 54 types
• rúpåvacara cittas 15 types
• arúpåvacara cittas 12 types
• lokuttara cittas 40 types

Kamåvacara cittas are cittas of the lowest level, and they usually arise and fall away in daily life, each moment, no matter whether we are asleep or awake. The sense objects, which are rupa paramattha Dhamma, are experienced by kåmåvacara cittas. Among the twentyeight rupa paramattha Dhammas seven kinds of rupas appear as objects in daily life through the eyes, the ears, the nose, the tongue, the body-sense and the mind-door. These rupas, which are the objects citta usually experiences, are called in Pali: gocara visaya rupas. Gocara means pasture and visaya means sphere, object. These rupas are:

• visible object or color,rúpårammaùa or vaùùa, which appears when it impinges on the eye-sense,
• sound, saddårammaùa, which appears when it impinges on the ear-sense,
• odor, gandhårammaùa, which appears when it impinges on the smelling-sense,
• flavor, rasårammaùa, which appears when it impinges on the tasting-sense,
• tangible objects, phothabbårammaùa, the three rupas of earth element (softness or hardness), heat-element (cold or heat) and
• wind-element (pressure or motion), which appear when they impinge on the body-sense.

The cittas which arise and fall away all the time in daily life are usually of the level of kåmåvacara cittas. They are engaged in the seven kinds of sense objects; they experience these rupas through the appropriate doorways or they think about them.

54 Types of Kåmåvacara Cittas:

• akusala cittas 12 types
• ahetuka (rootless) cittas 18 types
• kåma-sobhana cittas (beautiful cittas of the sense sphere) 24 types

12 Types of Akusala Cittas:

Akusala citta is the citta which is not wholesome, not beautiful, because it is accompanied by akusala cetasikas. The twelve types of akusala cittas are:

• 8 lobha-múla-cittas (cittas rooted in attachment)
• 2 dosa-múla-cittas (cittas rooted in aversion)
• 2 moha-múla-cittas (cittas rooted in ignorance)

Múla means root. There are three cetasikas which are the cause or origin of akusala Dhammas: lobha cetasika (attachment), dosa cetasika (aversion) and moha cetasika (ignorance). These three cetasikas are roots, múla or hetu.

Lobha-múla-citta : the citta accompanied by lobha cetasika, which is the condition for delight in and clinging to the object which appears. Lobha-múla-cittas are classified as eight types:

1. Accompanied by pleasant feeling, with wrong view, unprompted (somanassa-sahagataÿ, diììhigata-sampayuttaÿ, asaòkhårikam ekaÿ)
   This type is accompanied by pleasant feeling, a feeling of happiness, and it is associated with the cetasika diììhi, wrong view about realities. It is unprompted, asaòkhårika, which means that it has strength, it arises without being dependent on inducement.
2. Accompanied by pleasant feeling, with wrong view, prompted (somanassa-sahagataÿ, diììhigata-sampayuttaÿ, sasaòkhårikam ekaÿ)
   This type is accompanied by pleasant feeling and it is associated with wrong view. It is prompted, sasaòkhårika, which means that it is weak, it arises by being dependent on inducement.
3. Accompanied by pleasant feeling, without wrong view, unprompted (somanassa-sahagataÿ, diììhigata-vippayuttaÿ, asaòkhårikam ekaÿ)
   This type is accompanied by pleasant feeling and it is without wrong view; it is not accompanied by dithi cetasika. It has strength, it arises without being dependent on inducement.
4. Accompanied by pleasant feeling, without wrong view, prompted (somanassa-sahagataÿ, diììhigata-vippayuttaÿ, sasaòkhårikam ekaÿ)
   This type is accompanied by pleasant feeling and it is without wrong view. It is weak, it arises by being dependent on inducement.
5. Accompanied by indifferent feeling, with wrong view, unprompted (upekkhå-sahagataÿ, diììhigata-sampayuttaÿ, asaòkhårikam ekaÿ)
   This type is accompanied by indifferent feeling, feeling which is neither pleasant nor unpleasant. It is associated with wrong view. It has strength, it arises without being dependent on inducement.
6. Accompanied by indifferent feeling, with wrong view, prompted (upekkhå-sahagataÿ, diììhigata-sampayuttaÿ, sasaòkhårikam ekaÿ)
   This type is accompanied by indifferent feeling. It is associated with wrong view. It is weak, it arises by being dependent on inducement.
7. Accompanied by indifferent feeling, without wrong view, unprompted (upekkhå-sahagataÿ, diììhigata-vippayuttaÿ, asaòkhårikam ekaÿ)
   This type is accompanied by indifferent feeling. It is without wrong view. It has strength, it arises without being dependent on inducement.
8. Accompanied by indifferent feeling, without wrong view, prompted (upekkhå-sahagataÿ, diììhigata-vippayuttaÿ, sasaòkhårikam ekaÿ)
   This type is accompanied by indifferent feeling. It is without wrong view. It is weak, it arises by being dependent on inducement.

Dosa-múla-citta : the citta accompanied by dosa cetasika, the Dhamma which is coarse and harsh, which dislikes the object it experiences. There are two types of dosa-múla-citta:

1. Accompanied by unpleasant feeling, with anger, unprompted (domanassa-sahagataÿ, paìigha-sampayuttaÿ, asaòkhårikam ekaÿ)
   This type is accompanied by unpleasant, unhappy feeling. It arises together with paìigha, dosa cetasika, the Dhamma which is coarse and harsh. It has strength, it arises without being dependent on inducement.
2. Accompanied by unpleasant feeling, with anger, prompted (domanassa-sahagataÿ, paìigha-sampayuttaÿ, sasaòkhårikam ekaÿ)
   This type is different from the first type in as far as it is weak: it arises by being dependent on inducement.

Moha-múla-citta: the citta accompanied by moha cetasika, the Dhamma which is deluded, which does not know the truth of realities. There are two types of moha-múla-citta:

1. Arising with indifferent feeling, accompanied by doubt (upekkhå-sahagataÿ, vicikicchå-sampayuttaÿ)
   Moha-múla-citta arises together with indifferent feeling and this type is accompanied by doubt, vicikicchå cetasika, which is doubt about the truth of realities.
2. Arising with indifferent feeling, accompanied by rest-less-ness (upekkhå-sahagataÿ, uddhacca-sampayuttaÿ)
   This type which arises also with indifferent feeling is accompanied by rest-less-ness or agitation (uddhacca cetasika).

Each citta is accompanied by several types of cetasikas. Cittas are accompanied by a different number of cetasikas depending on the type of citta concerned. Each citta is accompanied by feeling, vedanå cetasika, which is different depending on the type of citta.

Each type of akusala citta is accompanied by four akusala cetasikas (akusala sådhåraùa 1 cetasikas) which are: moha cetasika; shame-less-ness, ahirika cetasika, which has no shame for evil; lack of moral dread, anottappa cetasika, which does not fear the danger of akusala; rest-less-ness or agitation, uddhacca cetasika, which is involved with akusala Dhammas.

The twelve akusala cittas can be differentiated with regard to their roots (múla, the three akusala hetus of lobha, dosa and moha), and then they are classified as follows:

• moha-múla-citta, which is not accompanied by lobha cetasika nor by dosa cetasika,
• dosa-múla-citta, which is not accompanied by lobha cetasika,
• lobha-múla-citta, which is not accompanied by dosa cetasika.

The twelve akusala cittas can be differentiated with regard to three accompanying feelings, namely, indifferent feeling, pleasant feeling and unpleasant feeling:

• Indifferent feeling, upekkhå vedanå cetasika, accompanies lobha-múla-citta and moha-múla-citta. It does not accompany dosa-múla-citta.
• Pleasant feeling, somanassa vedanå cetasika, accompanies lobha-múla-citta. It does not accompany dosa-múla-citta and moha-múla-citta.
• Unpleasant feeling, domanassa vedanå cetasika, only accompanies the two types of dosa-múla-citta. It does not accompany any other type of citta.

With regard to the second type of moha-múla-citta, which arises with indifferent feeling and is accompanied by rest-less-ness (upekkhå-sahagataÿ, uddhacca-sampayuttaÿ), this type is not accompanied by doubt (vicikicchå), but it is akusala citta since it is accompanied by akusala cetasikas. When there is akusala citta which is not one of the eight types of lobha-múla-citta, one of the two types of dosa-múla-citta or moha-múla-citta accompanied by doubt, it is moha-múla-citta accompanied by rest-less-ness.

When akusala citta is strong, there is a condition for the accompanying cetanå (volition or intention) to commit one of the ten evil courses of action, kamma-patha. The ten akusala kamma-patha are the following:

Three kinds of bodily action (kåyakamma): the killing of living beings (påùåtipåto), stealing, which is taking what has not been given (adinnådånaÿ), and sexual misconduct (kåmesu micchåcåro).

Four kinds of verbal action (vacíkamma): lying (musåvådo), rough speech (pharusavåcå), slandering (pisuùavåcå) and idle talk (samphappalåpo).

Three kinds of mental action (manokamma): covetousness or planning to take away someone else’s property (abhijjhå), illwill or wishing to hurt or harm someone else (vyåpådo) and wrong view (micchådiììhi). Not every kind of wrong view is akusala kamma-patha. Wrong view which is akusala kamma-patha are the three following views:

1. Natthika 2 dithi, denial of the result of kamma ; any result that arises does not originate from kamma 3 .
2. Ahetuka diììhi, denial of both kamma and result. Kamma does not produce result, whatever arises has no condition, no cause 4 .
3. Akiriya diììhi, denial of the efficacy of kamma. Kamma, action, is merely a behaviour by way of the body; there are no good and bad actions which produce results 5 .

When the akusala citta which motivates akusala kamma-patha has fallen away, the cetanå cetasika (volition), which arose and fell away together with the akusala citta, is kamma-condition, kamma-paccaya, for the arising of akusala vipåkacitta. There are seven types of akusala vipåkacittas which are the results of kamma and which arise when it is the appropriate time.

18 Types of Ahetuka Cittas

Ahetuka cittas are not accompanied by cetasikas which are roots, hetus. There are six hetus: three are akusala and three are sobhana. The three akusala hetus are the cetasikas of lobha, dosa and moha. These arise, as the case demands, with twelve akusala cittas, they do not accompany other types of citta. The three sobhana hetus are the cetasikas of alobha, adosa and amoha or paññá. The citta which is accompanied by sobhana hetus is sobhana citta, the citta which is beautiful or wholesome.

Eighteen types of cittas are not accompanied by these six hetus. They are ahetuka cittas and also asobhana cittas. The other seventy-one cittas, out of the eightynine cittas, are accompanied by hetus, they are sahetuka cittas (sa meaning: with).

Among the eighteen ahetuka cittas, seven types are akusala vipåkacittas, eight types are ahetuka kusala vipåkacittas and three types are ahetuka kiriyacittas.These ahetuka cittas are classified as follows:

7 Types of Akusala Vipåkacittas

Among these are the five sense-cognitions which are akusala vipåkacittas, experiencing each their relevant object that is unpleasant. They are:

1. Seeing, experiencing color, accompanied by indifferent feeling (upekkhå sahagataÿ cakkhuviññåùaÿ)
2. Hearing, experiencing sound, accompanied by indifferent feeling (upekkhå sahagataÿ sotaviññånaÿ)
3. smelling, experiencing odor, accompanied by indifferent feeling (upekkhå sahagataÿ ghåùaviññåùaÿ)
4. Tasting, experiencing flavor, accompanied by indifferent feeling (upekkhå sahagataÿ jivhåviññåùaÿ)
5. body-consciousness, experiencing tangible object, accompanied by painful feeling (dukkha sahagataÿ kåyaviññånaÿ)

Furthermore there are:

6. receiving-consciousness accompanied by indifferent feeling (upekkhå sahagataÿ sampaìicchanaÿ)
7. investigating-consciousness accompanied by indifferent feeling (upekkhå sahagataÿ santíraùaÿ)

The receiving-consciousness arises after each of the five sense-cognitions which are akusala vipåkacittas and it receives the relevant object. The investigating-consciousness arises after the receiving-consciousness which is akusala vipåkacitta and it considers that object.

8 Types of Ahetuka Kusala Vipåkacittas:

These types of cittas are the results of eight types of kåmåvacara kusala cittas accompanied by cetanå (volition) which accomplishes one of the ten meritorious deeds (puñña kiriya vatthu). These include generosity, dåna, morality, síla, and mental development, bhåvanå. When kusala cetanå has arisen and accomplishes kusala kamma, kusala cetanå is kamma-paccaya, kamma-condition, for the arising of result later on. The result can be sixteen types of kåmåvacara kusala vipåkacittas, namely: eight types of kåmåvacara sahetuka kusala vipåkacittas (with roots) and eight types of ahetuka kusala vipåkacittas (without roots).

Among the eight types of ahetuka kusala vipåkacittas are the five sense-cognitions which are kusala vipåkacittas, experiencing each their relevant object, and this object is pleasant. They are:

1. Seeing, experiencing color, accompanied by indifferent feeling (upekkhå sahagataÿ cakkhuviññåùaÿ)
2. Hearing, experiencing sound, accompanied by indifferent feeling (upekkhå sahagataÿ sotaviññånaÿ)
3. smelling, experiencing odor, accompanied by indifferent feeling (upekkhå sahagataÿ ghåùaviññåùaÿ)
4. tasting, experiencing flavor, accompanied by indifferent feeling (upekkhå sahagataÿ jivhåviññåùaÿ)
5. body-consciousness, experiencing tangible object, accompanied by pleasant bodily feeling (sukha sahagataÿ kåyaviññånaÿ)

Furthermore there are:

6. receiving-consciousness accompanied by indifferent feeling (upekkhå sahagataÿ sampaìicchanaÿ)
7. investigating-consciousness accompanied by indifferent feeling (upekkhå sahagataÿ santíraùaÿ)
8. investigating-consciousness accompanied by pleasant feeling (somanassa sahagataÿ santíraùaÿ)

The receiving-consciousness arises after each of the five sense-cognitions which are kusala vipåkacittas and it receives the relevant object. The investigating-consciousness, which arises after the receiving-consciousness and considers the object, can be accompanied by indifferent feeling or by pleasant feeling. When it is accompanied by pleasant feeling the object is extraordinarily pleasant.

A pleasant object (iììhårammaùa) can have different degrees of pleasantness. It can be just a pleasant object or an extraordinarily pleasant object (adiììhårammaùa). If kusala vipåkacitta is the result of kusala kamma of great purity and accompanied by pleasant feeling, it experiences an extraordinarily pleasant object, and in that case the investigation-consciousness, the santíraùa-citta, which arises in a sense-door process and considers that object, is accompanied by pleasant feeling. If the object experienced by the kusala vipåkacittas in a sense-door process is an object which is pleasant but not extraordinarily pleasant, the investigating-consciousness is accompanied by indifferent feeling.

3 Types of Ahetuka Kiriyacittas

Kiriyacitta is the citta which is not kusala citta nor akusala citta, cittas which are cause, and it is not vipåkacitta, citta which is result. Ahetuka kiriyacitta is the kiriyacitta not accompanied by the cetasikas which are hetus. There are three types of ahetuka kiriyacittas:

1. five-sense-door adverting-consciousness, accompanied by indifferent feeling (upekkhå sahagataÿ pañcadvåråvajjana cittaÿ)
2. mind-door adverting-consciousness, accompanied by indifferent feeling (upekkhå sahagataÿ manodvåråvajjana cittaÿ)
3. smile-producing consciousness, accompanied by pleasant feeling (somanassa sahagataÿ hasituppåda cittaÿ)

The five-sense-door adverting-consciousness, pañcadvåråvajjana-citta 6 , is the first víthi-citta, citta arising in a process, which experiences the object impinging on the eye, ear, nose, tongue or body-sense. Kiriyacitta is different from vipåkacitta since it can experience both pleasant objects and unpleasant objects. As regards vipåkacitta, kusala vipåkacitta experiences only a pleasant object and akusala vipåkacitta experiences only an unpleasant object.

When the five-sense-door adverting-consciousness arises, it knows that an object impinges on the eye-sense, or on one of the other senses, and then it falls away. It is succeeded by seeing-consciousness (or one of the other sense-cognitions), which experiences the same object through the appropriate doorway and then falls away. Seeing-consciousness or one of the other sense-cognitions is succeeded by receiving-consciousness which receives that object and then falls away. Receiving-consciousness is succeeded by investigating-consciousness which considers that object and then falls away.

Before seeing-consciousness or one of the other sense-cognitions arises and receives the result of kamma through the relevant doorway, there must be a víthi-citta which knows that an object impinges on one of the sense-doors and this is the five-sense-door adverting-consciousness. The function of this citta is called adverting, åvajjana, because this citta departs from the continuity of bhavanga-cittas and adverts towards the object which impinges on one of the sense-doors. When it has fallen away it is succeeded by seeing-consciousness or one of the other sense-cognitions which arises and hears, smells, tastes or experiences tangible object through the relevant doorway.

The mind-door adverting-consciousness, mano-dvåråvajjana-citta 7 , is the first víthi-citta which arises and experiences an object through the mind-door. It is the citta arising before akusala citta, kåmåvacara kusala citta, or in the case of the arahat, kåmåvacara kiriyacitta. The mind-door adverting-consciousness, mano-dvåråvajjana-citta, arises also in a sense-door process, but then it does not perform the function of adverting, but the function of determining the object, votthapana, and it is called after its function votthapana-citta 8 . In that case it succeeds the investigation-consciousness and it does not experience the object through the mind-door, but through one of the sense-doors.

No matter whether the mind-door adverting-consciousness arises in a sense-door process, succeeding the investigating-consciousness, and performing the function of determining, or whether it is the first citta in a mind-door process which experiences the object through the mind-door, it is succeeded by akusala citta, by kåmåvacara kusala citta or, in the case of the arahat, by kåmåvacara kiriyacitta. The mind-door adverting-consciousness prepares the way for the succeeding citta which is, in the case of unwise attention, akusala citta, and in the case of wise attention, kusala citta (or kiriyacitta for the arahat), and this depends on the accumulated inclinations. Thus, the mind-door adverting-consciousness arises before akusala citta, kusala citta or kiriyacitta in the processes of cittas experiencing an object through one of the six doorways.

The smile-producing consciousness, hasituppåda-citta, is an ahetuka kiriyacitta which conditions smiling only in the case of the arahat, with regard to the six kinds of objects which can be experienced through six doorways. The objects which condition smiling are generally not known to other people 9 .

24 Types of Kåmåvacara Sobhana Cittas:

The twentyfour types of kåmåvacara sobhana cittas are beautiful cittas of the sense sphere, since they are accompanied by beautiful cetasikas, sobhana cetasikas.

The twentyfour types of sobhana cittas include eight types of kåmåvacara kusala cittas (maha-kusala cittas), eight types of kåmåvacara vipåkacittas (maha-vipåkacittas) and eight types of kåmåvacara kiriyacittas (maha-kiriyacittas). They are classified as follows:

8 Types of Kåmåvacara Kusala Cittas

1. Accompanied by pleasant feeling, with wisdom, unprompted (somanassa-sahagataÿ, ñåùa-sampayuttaÿ, asaòkhårikam ekaÿ)
   This type is accompanied by paññá cetasika (amoha) and it has strength, it arises without inducement.
2. Accompanied by pleasant feeling, with wisdom, prompted (somanassa-sahagataÿ, ñåùa-sampayuttaÿ, sasaòkhårikam ekaÿ)
   This citta is weak, it arises by being dependent on inducement.
3. Accompanied by pleasant feeling, without wisdom, unprompted (somanassa-sahagataÿ, ñåùa-vippayuttaÿ, asaòkhårikam ekaÿ)
   This type which arises without paññá has strength, it arises without inducement.
4. Accompanied by pleasant feeling, without wisdom, prompted (somanassa-sahagataÿ, ñåùa-vippayuttaÿ, sasaòkhårikam ekaÿ)
   This type which arises without paññá is weak, it arises by being dependent on inducement.
5. Accompanied by indifferent feeling, with wisdom, unprompted (upekkhå-sahagataÿ, ñåùa-sampayuttaÿ, asaòkhårikam ekaÿ)
6. Accompanied by indifferent feeling, with wisdom, prompted (upekkhå-sahagataÿ, ñåùa-sampayuttaÿ, sasaòkhårikam ekaÿ)
7. Accompanied by indifferent feeling, without wisdom, unprompted (upekkhå-sahagataÿ, ñåùa-vippayuttaÿ, asaòkhårikam ekaÿ)
8. Accompanied by indifferent feeling, without wisdom, prompted (upekkhå-sahagataÿ, ñåùa-vippayuttaÿ, sasaòkhårikam ekaÿ)

The cetanå cetasika (volition) which accompanies these eight types of kusala cittas accomplishes kusala kamma consisting of ten bases of meritorious deeds, puñña kiriya vatthu 10 . These are the following:

1. dåna or generosity, kusala accomplished by dåna, the giving away of useful things to someone else,
2. síla or morality, kusala accomplished by síla, abstention from akusala kamma,
3. bhåvanå or mental development, kusala accomplished through the development of samatha and of vipassanå,
4. apacåyana or paying respect, kusala accomplished by paying respect to those who deserve it,
5. veyyåvaca or rendering service, kusala accomplished by applying energy in helping someone else with the tasks that are to be done,
6. pattidåna or sharing of merit, kusala accomplished by letting someone else know of one’s kusala so that he can appreciate it,
7. pattanumodana or appreciation, kusala accomplished by the appreciation of someone else’s kusala,
8. desanå or teaching, kusala accomplished by the teaching of the Dhamma,
9. savana or listening, kusala accomplished by listening to the Dhamma,
10. diììhujukamma or correction of one’s views, kusala accomplished by acquiring right view of realities.

Whenever the citta does not apply itself to one of these ten meritorious deeds, it is not kusala citta.

Kåmåvacara kusala citta applies itself to dåna (including giving, sharing of merit, appreciation of someone else’s kusala), to síla (including morality, paying respect and helping) or to bhåvanå (including mental development, the teaching of the Dhamma, listening to the Dhamma and correction of one’s views). Kåmåvacara kusala citta arises in the processes of the five sense-doors and of the mind-door, and therefore it is called maha-kusala (maha meaning: great).

When the eight types of kåmåvacara kusala citta arise and accomplish kusala kamma, the accompanying cetanå, volition or intention, is kamma-condition, kamma-paccaya, for the arising of kåmåvacara kusala vipåkacitta. There are sixteen types of results in accordance with the kamma which produces them at the appropriate time. These sixteen types of vipåkacittas are: eight types of ahetuka kusala vipåkacittas and eight types of kåmåvacara sahetuka kusala vipåkacittas (maha-vipåkacittas).

8 Types of Kåmåvacara Sahetuka Kusala Vipåkacittas (Maha-Vipåkacittas):

1. Accompanied by pleasant feeling, with wisdom, unprompted (somanassa-sahagataÿ, ñåùa-sampayuttaÿ, asaòkhårikam ekaÿ)
2. Accompanied by pleasant feeling, with wisdom, prompted (somanassa-sahagataÿ, ñåùa-sampayuttaÿ, sasaòkhårikam ekaÿ)
3. Accompanied by pleasant feeling, without wisdom, unprompted (somanassa-sahagataÿ, ñåùa-vippayuttaÿ, asaòkhårikam ekaÿ)
4. Accompanied by pleasant feeling, without wisdom, prompted (somanassa-sahagataÿ, ñåùa-vippayuttaÿ, sasaòkhårikam ekaÿ)
5. Accompanied by indifferent feeling, with wisdom, unprompted (upekkhå-sahagataÿ, ñåùa-sampayuttaÿ, asaòkhårikam ekaÿ)
6. Accompanied by indifferent feeling, with wisdom, prompted (upekkhå-sahagataÿ, ñåùa-sampayuttaÿ, sasaòkhårikam ekaÿ)
7. Accompanied by indifferent feeling, without wisdom, unprompted (upekkhå-sahagataÿ, ñåùa-vippayuttaÿ, asaòkhårikam ekaÿ)
8. Accompanied by indifferent feeling, without wisdom, prompted (upekkhå-sahagataÿ, ñåùa-vippayuttaÿ, sasaòkhårikam ekaÿ)

The eight types of maha-vipåkacittas are accompanied by sobhana cetasikas; they are sahetuka kusala vipåkacittas, with sobhana hetus or roots. Thus, they are different from the eight types of ahetuka kusala vipåkacittas which are not accompanied by sobhana cetasikas.

The eight types of kåmåvacara sobhana kiriyacittas (maha-kiriyacittas) are cittas of the arahat who has eradicated all defilements. Kusala citta or akusala citta, which are the cause for the arising of vipåkacitta in the future, do not arise anymore for him. After he has attained Arahatship, there are for him, instead of sobhana cittas of the jåti (nature) of kusala, sobhana kiriyacittas. Kiriyacittas do not cause the arising of vipåkacitta anymore in the future. Thus, the arahat has only vipåkacitta, the result of kamma performed in the past before attaining Arahatship, and kiriyacitta, which is not kusala citta, the cause for the arising of vipåkacitta in the future.

8 Types of Kåmåvacara Sobhana Kiriyacittas (Sahetuka Kiriyacittas or Maha-Kiriyacittas):

1. Accompanied by pleasant feeling, with wisdom, unprompted (somanassa-sahagataÿ, ñåùa-sampayuttaÿ, asaòkhårikam ekaÿ)
2. Accompanied by pleasant feeling, with wisdom, prompted (somanassa-sahagataÿ, ñåùa-sampayuttaÿ, sasaòkhårikam ekaÿ)
3. Accompanied by pleasant feeling, without wisdom, unprompted (somanassa-sahagataÿ, ñåùa-vippayuttaÿ, asaòkhårikam ekaÿ)
4. Accompanied by pleasant feeling, without wisdom, prompted (somanassa-sahagataÿ, ñåùa-vippayuttaÿ, sasaòkhårikam ekaÿ)
5. Accompanied by indifferent feeling, with wisdom, unprompted (upekkhå-sahagataÿ, ñåùa-sampayuttaÿ, asaòkhårikam ekaÿ)
6. Accompanied by indifferent feeling, with wisdom, prompted (upekkhå-sahagataÿ, ñåùa-sampayuttaÿ, sasaòkhårikam ekaÿ)
7. Accompanied by indifferent feeling, without wisdom, unprompted (upekkhå-sahagataÿ, ñåùa-vippayuttaÿ, asaòkhårikam ekaÿ)
8. Accompanied by indifferent feeling, without wisdom, prompted (upekkhå-sahagataÿ, ñåùa-vippayuttaÿ, sasaòkhårikam ekaÿ)

15 Types of Rúpåvacara Cittas:

The fifteen types of rúpåvacara cittas are five types of rúpåvacara kusala cittas, five types of rúpåvacara vipåkacittas and five types of rúpåvacara kiriyacittas.

Rúpåvacara citta is of a higher degree than kåmåvacara citta, because it is the citta which has reached freedom from sense objects, by developing kåmåvacara kusala which is calm, samatha. When calm has become more established, different degrees of samådhi, concentration, can be attained. When samådhi is firmly fixed on the meditation subject and it has reached the degree of attainment concentration (appanå samådhi), the citta is rúpåvacara kusala citta (rupa-jhåna kusala citta), it is free of the sensuous plane of citta.

5 Types of Rúpåvacara Kusala Cittas:

1. Kusala citta of the first jhåna, accompanied by the factors of applied thinking, sustained thinking, rapture, happy feeling and concentration (vitakka vicåra píti sukh’ekaggatå sahitaÿ paìhamajjhåna kusalacittaÿ) 11
2. Kusala citta of the second jhåna, accompanied by sustained thinking, rapture, happy feeling and concentration (vicåra píti sukh’ekaggatå sahitaÿ dutiyajjhåna kusalacittaÿ)
3. Kusala citta of the third jhåna, accompanied by rapture, happy feeling and concentration (píti sukh’ekaggatå sahitaÿ tatiyajjhåna kusalacittaÿ)
4. Kusala citta of the fourth jhåna, accompanied by happy feeling and concentration (sukh’ekaggatå sahitaÿ catutthajjhåna kusalacittaÿ)
5. Kusala citta of the fifth jhåna, accompanied by indifferent feeling and concentration (upekkh’ekaggatå sahitaÿ pañcamajjhåna kusala cittaÿ)

The jhånacitta of the first stage is accompanied by five factors, and as higher stages of jhåna are reached, jhånafactors are successively abandoned. However, some people can abandon the two factors of applied thinking and sustained thinking when the second stage is reached, and thus, for them there are only four stages of jhåna. That is why there is a fivefold system and a fourfold system of jhåna. The fifth jhåna of the fivefold system is the same as the fourth jhåna of the fourfold system.

5 Types of Rúpåvacara Vipåkacittas:

1. Vipåkacitta of the first jhåna, accompanied by the factors of applied thinking, sustained thinking, rapture, happy feeling and concentration (vitakka vicåra píti sukh’ekaggatå sahitaÿ paìhamajjhåna vipåkacittaÿ)
2. Vipåkacitta of the second jhåna, accompanied by sustained thinking, rapture, happy feeling and concentration (vicåra píti sukh’ekaggatå sahitaÿ dutiyajjhåna vipåkacittaÿ)
3. Vipåkacitta of the third jhåna, accompanied by rapture, happy feeling and concentration (píti sukh’ekaggatå sahitaÿ tatiyajjhåna vipåkacittaÿ)
4. Vipåkacitta of the fourth jhåna, accompanied by happy feeling and concentration (sukh’ekaggatå sahitaÿ catutthajjhåna vipåkacittaÿ)
5. Vipåkacitta of the fifth jhåna, accompanied by indifferent feeling and concentration (upekkh’ekaggatå sahitaÿ pañcamajjhåna vipåkacittaÿ)

When rúpåvacara kusala citta has become strong one can achieve "masteries", vasí 12 . Someone with mastery in jhåna has skill in determining the time he enters jhåna, in determining its duration, which means, the time jhånacittas are arising and falling away in an uninterrupted succession, and in determining the time of emerging from jhåna, which means that there is an end to the succession of jhånacittas. If his skill in jhåna does not decline, there is a condition for the arising of any degree of kusala jhånacitta before the dying-consciousness. That jhånacitta is the condition for the arising of vipåka jhånacitta which is the rebirth-consciousness of the next life in a rupa-brahma plane, in conformity with the degree of that jhåna.

5 Types of Rúpåvacara Kiriyacittas:

1. Kiriyacitta of the first jhåna, accompanied by the factors of applied thinking, sustained thinking, rapture, happy feeling and concentration (vitakka vicåra píti sukh’ekaggatå sahitaÿ paìhamajjhåna kiriyacittaÿ)
2. Kiriyacitta of the second jhåna, accompanied by sustained thinking, rapture, happy feeling and concentration (vicåra píti sukh’ekaggatå sahitaÿ dutiyajjhåna kiriyacittaÿ)
3. Kiriyacitta of the third jhåna, accompanied by rapture, happy feeling and concentration (píti sukh’ekaggatå sahitaÿ tatiyajjhåna kiriyacittaÿ)
4. Kiriyacitta of the fourth jhåna, accompanied by happy feeling and concentration (sukh’ekaggatå sahitaÿ catutthajjhåna kiriyacittaÿ)
5. Kiriyacitta of the fifth jhåna, accompanied by indifferent feeling and concentration (upekkh’ekaggatå sahitaÿ pañcamajjhåna kiriyacittaÿ)

The rúpåvacara kiriyacitta is the citta of the arahat at the moment of attainment concentration, appanå samådhi. The rúpåvacara kiriyacitta does not condition the arising of rúpåvacara vipåkacitta.

12 Types of Arúpåvacara Cittas:

The arúpåvacara jhåna-cittas are of the same type as the jhånacitta of the fifth stage, accompanied by the same jhåna-factors, but they do not have a meditation subject dependent on rupa. Someone who has attained the fifth stage of rupa-jhåna wishes to abandon the meditation subject of rupa-jhåna which is still dependent on materiality and thus close to a sense object. He is inclined to meditate on a subject which is immaterial and infinite. The twelve types of arúpåvacara cittas are: four types of arúpåvacara kusala cittas, four types of arúpåvacara vipåkacittas and four types of arúpåvacara kiriyacittas.

4 Types of Arúpåvacara Kusala Cittas:

1. Kusala jhånacitta dwelling on the "Infinity of Space" (Åkåsanañcåyatana 13 kusalacittaÿ)
2. Kusala jhånacitta dwelling on "Infinity of Consciousness" (Viññåùañcåyatana 14 kusalacittaÿ)
3. Kusala jhånacitta dwelling on "Nothingness" (Åkiñcaññåyatana 15 kusalacittaÿ)
4. Kusala jhånacitta dwelling on "Neither Perception nor Non-Perception" (N’eva-saññå-n’åsaññåyatana 16 kusalacittaÿ)

The arupa-jhånacittas are of the same type of citta as the rupa-jhånacitta of the fifth stage and therefore, they are also called arupa pañcama 17 jhånacitta. The first type of arupa-jhåna kusala citta meditates on the subject of space which is of an extension without limits, which is infinite.

The second type of arupa-jhåna kusala citta meditates on infinite consciousness; its object is the arupa-jhånacitta of the first stage experiencing infinite space.
The third type of arupa-jhåna kusala citta meditates on the subject of "nothing". Someone who has reached this stage knows that this subject is even more refined than that of the second stage of arupa-jhåna, the citta experiencing infinite space.

The fourth type of arupa-jhåna kusala citta meditates on the arupa-jhånacitta of the third stage which has "nothingness" as subject. Someone who has reached this stage knows that even when the subject is "nothing", there is still citta which dwells on this subject. The jhånacitta of the stage of "neither perception-nor-non-perception", which has as subject the citta experiencing "nothing", is of the highest stage of arupa-jhåna; it is very subtle and refined. At that moment it cannot be said that there is perception, nor can it be said that there is no perception.

If someone has acquired "mastery" in arupa-jhåna and his skill in arupa-jhana does not decline, there are conditions for the arising of any degree of arupa-jhåna kusala citta before the dying-consciousness. That jhånacitta is the condition for the arising of arupa-jhåna vipåkacitta which is the rebirth-consciousness of the next life in an arupa-brahma plane, in conformity with the degree of that jhåna.

4 Types of Arúpåvacara Vipåkacittas:

1. Vipåka jhånacitta which has the object of "Infinity of Space" (Åkåsanañcåyatana vipåkacittaÿ)
2. Vipåka jhånacitta which has the object of "Infinity of Consciousness" (Viññåùañcåyatana vipåkacittaÿ)
3. Vipåka jhånacitta which has the object of "Nothingness" (Åkiñcaññåyatana vipåkacittaÿ)
4. Vipåka jhånacitta which has the object of "Neither Perception nor Non-Perception" (N’eva-saññå-n’åsaññåyatana vipåkacittaÿ)

When one of the arupa-jhåna vipåkacittas performs the function of rebirth for the person who is reborn in one of the arupa-brahma planes, in conformity with the degree of the arupa-jhåna vipåkacitta, he leads the life of a heavenly being in that arupa-brahma plane until, when life in that plane has come to an end, he passes away. During the time he is a heavenly being of the arupa-brahma world there arises for him no rupakkhandha, only the four namakkhandhas. Thus, he is a being without rupa 18 .

4 Types of Arúpåvacara Kiriyacittas:

1. Kiriya jhånacitta dwelling on the "Infinity of Space" (Åkåsanañcåyatana kiriyacittaÿ)
2. Kiriya jhånacitta dwelling on "Infinity of Consciousness" (Viññåùañcåyatana kiriyacittaÿ)
3. Kiriya jhånacitta dwelling on "Nothingness" (Åkiñcaññåyatana kiriyacittaÿ)
4. Kiriya jhånacitta dwelling on "Neither Perception nor Non- Perception" (N’eva-saññå-n’åsaññåyatana kiriyacittaÿ)

The arúpåvacara kiriyacitta is the citta of the arahat who has developed samatha to the degree of arupa-jhåna. After he has realized the four noble Truths at the attainment of arahatship, the arúpåvacara citta which arises is kiriyacitta, it is no longer arúpåvacara kusala citta.

8 Types of Lokuttara Cittas:

Lokuttara cittas directly realize the characteristic of nibbána. Four types are lokuttara kusala cittas which eradicate defilements and four types are lokuttara vipåkacittas arising after defilements have been eradicated.

The eight types of lokuttara cittas are:

1. path-consciousness of the streamwinner, kusala citta (sotåpatti magga-citta)
2. fruition-consciousness of the streamwinner, vipåkacitta (sotåpatti phala-citta)
3. path-consciousness of the once-returner, kusala citta (sakadågåmí magga-citta)
4. fruition-consciousness of the once-returner, vipåkacitta (sakadågåmí phala-citta)
5. path-consciousness of the non-returner, kusala citta (anågåmí magga-citta)
6. fruition-consciousness of the non-returner, vipåkacitta (anågåmí phala-citta)
7. path-consciousness of the arahat, kusala citta (arahatta magga-citta)
8. fruition-consciousness of the arahat, vipåkacitta (arahatta phala-citta)

When kåmåvacara kusala citta (of the sense sphere) accompanied by paññá arises and investigates the characteristics of nama and rupa, their characteristics can be realized as they are and clinging to the wrong view of realities can be eliminated. When the different stages of insight-knowledge, vipassanå ñåùa 19 , have been successively attained, lokuttara citta can arise. Lokuttara magga-citta directly realizes the characteristic of nibbána and eradicates defilements in accordance with the stage of enlightenment which has been attained.

The lokuttara kusala citta which is the path-consciousness, magga-citta, of the sotápanna, arises only once in the cycle of birth and death. It performs the function of eradicating the defilements of wrong view, doubt, avarice and envy. Moreover, it eliminates the conditions for akusala kamma of the intensity of leading to an unhappy rebirth.

When the magga-citta of the sotápanna has fallen away, it is immediately succeeded by the phala-citta, which is lokuttara vipåkacitta. The magga-citta of the sotápanna is kusala kamma which produces result immediately; it conditions the arising of the phala-citta which is lokuttara vipåkacitta, without another citta arising in between. The phala-citta also experiences nibbána as object, but it is different from the magga-citta: the magga-citta experiences nibbána and eradicates defilements, whereas the phala-citta receives result, it experiences nibbána after defilements have been eradicated already.

The magga-citta of the Sakadagami arises only once in the cycle of birth and death. It performs the function of eradicating the coarse attachment to visible object, sound, odor, flavor and tangible object. When the magga-citta has fallen away it is immediately succeeded by the phala-citta which also experiences nibbána as object after defilements have been eradicated.

The magga-citta of the Anagami arises only once in the cycle of birth and death. It performs the function of eradicating the more refined attachment to the sense objects. When the magga-citta has fallen away it is immediately succeeded by the phala-citta which also experiences nibbána as object after defilements have been eradicated.

The magga-citta of the arahat arises only once in the cycle of birth and death. It performs the function of completely eradicating all the remaining defilements. When the magga-citta has fallen away it is immediately succeeded by the phala-citta which also experiences nibbána as object after all defilements have been completely eradicated.

40 Types of Lokuttara Cittas:

Those who have developed samatha and acquired great skill in jhåna, who are "jhåna låbhí" 20 , can have kåmåvacara citta accompanied by paññá arising in between jhånacittas of any stage; in that case paññá can investigate the characteristics of nama and rupa appearing at that moment. When paññá investigates the characteristics of nama and rupa more and more and knows them more clearly, the clinging to the wrong view of self can be eliminated. When lokuttara citta of one of the stages of enlightenment arises, it can have jhåna of one of the stages of jhåna as base or foundation, that is, the jhånacitta which was object of satipaììhåna. In that case the magga-citta and the phala-citta are lokuttara jhånacittas accompanied by the jhåna-factors of the jhånacitta which was their base, and thus, there are forty lokuttara cittas, classified as follows:

1. the magga-citta of the sotápanna of the first, second, third, fourth and fifth stage of jhåna 21
2. the phala-citta of the sotápanna of the first, second, third, fourth and fifth stage of jhåna
3. the magga-citta of the Sakadagami of the first, second, third, fourth and fifth stage of jhåna
4. the phala-citta of the Sakadagami of the first, second, third, fourth and fifth stage of jhåna
5. the magga-citta of the Anagami of the first, second, third, fourth and fifth stage of jhåna
6. the phala-citta of the Anagami of the first, second, third, fourth and fifth stage of jhåna
7. the magga-citta of the arahat of the first, second, third, fourth and fifth stage of jhåna
8. the phala-citta of the arahat of the first, second, third, fourth and fifth stage of jhåna

The magga-cittas of the four stages of enlightenment can arise only once in the cycle of birth and death. However, the phala-cittas which are lokuttara jhåna vipåkacittas can arise again, provided the person who attained lokuttara jhåna is so skillful in jhåna that there are conditions for the arising of lokuttara jhåna vipåkacitta in other processes. The lokuttara jhånacitta which arises in a process other than that during which the magga-citta eradicated defilements, is the lokuttara jhåna vipåkacitta (the phala-citta) which is called "fruition attainment", phala samåpatti. During "fruition attainment" lokuttara jhåna vipåkacittas arise and fall away in succession without there being other cittas in between.