A Survey of Paramattha Dhammas

by Sujin Boriharnwanaket | 129,875 words

A Survey of Paramattha Dhammas is a guide to the development of the Buddha's path of wisdom, covering all aspects of human life and human behaviour, good and bad. This study explains that right understanding is indispensable for mental development, the development of calm as well as the development of insight The author describes in detail all ment...

Chapter 13 - The Ephemeral Experience Of Objects

There are eighty-nine types of citta in all and these can be classified by way of four jātis:

  • kusala 21 types of citta
  • akusala 12 types of citta
  • vipāka 36 types of citta
  • kiriya 20 types of citta

When we study the classification of citta by way of jāti we should know which types of citta arise for the ordinary person (putthujana) and which types for the Aryan, who has attained enlightenment.

The ordinary person has cittas of four jātis: kusala, akusala, vipāka and kiriya.
The sotāpanna (stream winner, who has attained the first stage of enlightenment) has cittas of the four jātis.
The Sakadagami (once-returner, who has attained the second stage of enlightenment) has cittas of the four jātis.
The Anagami (no-returner, who has attained the third stage of enlightenment) has cittas of the four jātis.
The arahat (the perfected one, who has attained the fourth stage of enlightenment) has cittas of two jātis: vipāka and kiriya.

We should not only know the jāti of a particular citta, we should also know the function of that citta. The rebirth-consciousness is vipākacitta, the result of kamma. The citta which performs the function of rebirth in a happy plane is kusala vipāka, the result of kusala kamma. The citta which performs the function of rebirth in an unhappy plane, such as a hell plane, is akusala vipāka, the result of akusala kamma. Only the kusala vipākacitta and the akusala vipākacitta which perform the function of rebirth are called rebirth-consciousness.

Whichever kusala vipākacitta or akusala vipākacitta performs the function of bhavanga (life-continuum) is called bhavanga-citta.
Seeing-consciousness is a vipākacitta which cannot perform the function of rebirth nor the function of bhavanga. It can only perform the function of seeing. It is called seeing-consciousness, because it is the citta which clearly knows visible object, it sees the object appearing through the eyes. Thus we can understand that cittas which clearly know an object through one of the different doorways are named after the function they perform.

Question : Why are there not five jātis of citta instead of four, namely, kusala, akusala, kusala vipāka, akusala vipāka and kiriya?

Answer : You are wondering why there are not five jātis. There are two jātis of cittas which are cause: kusala and akusala, and therefore, you think that there should also be two jātis of cittas which are result: kusala vipāka and akusala vipāka. In that case there would be five jātis. However, there are only four jātis, because vipāka is merely result, it cannot be called inferior, medium or superior, as is the case with kamma {GL_NOTE::} . Kusala citta and akusala citta, the cittas which are cause, have many varieties, they are of different shades and degrees, of which I shall give some examples.

Kusala citta and akusala citta are different when experiencing an object through the eyes, the ears, the nose, the tongue, the body-sense and the mind-door. They are diverse as they perform different types of kamma, good deeds and bad deeds. There is kamma of the level of dāna, generosity, sīla, morality, and mental development, bhāvana, which includes the development of calm, samatha, through which defilements are subdued, and the development of paññā. The development of paññā has many degrees, such as listening to the Dhamma, explaining the Dhamma or the development of satipaṭṭhāna, which is the development of insight, vipassanā.

Kammas are different as they are performed through body, speech or mind. They are accompanied by different cetasikas and they have different predominant factors [1] .

Thus we see that the realities which are cause, kusala and akusala, are of a great diversity, that they have many shades and degrees, whereas vipākacittas do not have such variety. Vipāka is only result of kamma which has been performed already. When kamma has ripened and there is the right opportunity, which conditions it to produce its result, vipākacitta arises. Vipākacitta can perform the functions of rebirth, bhavamga or other functions, it can experience different objects through the eyes, the ears, the nose, the tongue, the body-sense or the mind-door.

Seeing at this moment is vipākacitta, it has arisen because it is conditioned by kamma performed in the past, but the vipākacitta which sees cannot be a cause producing, in its turn, vipāka.

When hearing-consciousness experiences sound, there is vipākacitta, but hearing-consciousness cannot, in its turn, be a cause producing vipāka. Thus, vipākacitta is not cause, it does not produce result. It is incapable of performing deeds through body or speech. It cannot be accompanied by the cetasikas which are the wholesome qualities of compassion, sympathetic joy or the three abstinences (virati cetasikas) of right speech, right action and right livelihood [2] .

Vipākacitta itself is not a Dhamma which is inferior, medium or superior, but the kamma which is inferior, medium or superior produces its result accordingly and therefore, there are different degrees of vipāka. Since vipāka is not a cause, producing result, but only the result of a cause, of kusala kamma or of akusala kamma, there is only one jāti which is vipāka. As we have seen, vipāka does not have such diversity as the Dhamma which is cause, kusala and akusala, classified as two different jātis. This is the answer to your question.

All vipākacittas are result of kamma which has been performed in the past.

Seeing-consciousness is vipākacitta.
Receiving-consciousness is vipākacitta.
Investigating-consciousness is vipākacitta.
Registering-consciousness (retention, tadārammaṇa) is vipākacitta.

We should know when there is vipākacitta, kusala citta, akusala citta or kiriyacitta.

When we see a pleasant visible object, seeing-consciousness is kusala vipāka. The receiving-consciousness, the investigating-consciousness and the registering-consciousness which follow are also kusala vipāka. After the visible object and the vīthi-cittas of the eye-door process have fallen away, bhavanga-cittas are arising and falling away in succession, until vīthi-cittas arise again and know another object which presents itself. We should remember, when seeing-consciousness sees visible object through the eyes, that seeing-consciousness and also the other vipākacittas in that process are the result of a kamma which has been performed in the past.

When we hear a sound which may be pleasant or unpleasant, it is only one moment of vipāka vīthi-citta which hears the sound and then falls away completely. However, there are conditions for a great number of akusala cittas which like or dislike the rupas which are appearing through the eyes, the ears, the nose, the tongue or the body-sense. Like and dislike are never lacking in our daily life, they arise time and again on account of what appears through the six doors.

Through theoretical understanding, acquired from listening to the Dhamma the Buddha taught, akusala cannot be eradicated. We may know that seeing is only vipāka, the result of kamma performed in the past, but just knowing this in theory is not sufficient. Through theoretical knowledge we cannot prevent the arising of attachment, lobha, as soon as we see something pleasant.

We should study realities so that right understanding can develop to the degree that it can see the true nature of realities, that it can see them as not a living being, not a person, not self. When we study the Dhamma and carefully consider it in all details, we shall more and more see the danger of akusala and we shall be inclined to develop all levels of kusala. We should know that if we do not develop kusala we shall become ever more entangled by defilements.

We may believe that everything belongs to us, but such a belief occurs only at the moments when vīthi-cittas, cittas in processes, arise. When vīthi-cittas do not arise, we do not see, hear, smell, taste or experience tangible object, we do not experience any object through the six doors. At the moments when we are fast asleep, even though we have not reached the end of our lifespan, there is no attachment, no longing or yearning, no infatuation with anything; there is no clinging to the khandhas we are used to taking for self. The reason is that at such moments vīthi-cittas do not arise which know objects through the six doors. Thus, only at the moments of our life when we are fast asleep there is no attachment or involvement with the sense objects or with the matters we think about. Why then do we not develop paññā so that attachment and clinging to the objects which appear through the six doors will be eradicated and there will be less akusala?

Realities appear only at the moments vīthi-cittas, cittas in processes arise. When a citta arises and then falls away it has disappeared completely. When a rupa arises and then falls away it also has disappeared completely. The visible object which just a moment ago appeared through the eyes has completely fallen away, and also each of the cittas which arose just a few moments ago in the eye-door process have fallen away completely. All cittas and all rupas arise and then fall away, they are gone forever. However, so long as the arising and falling away of nama and rupa have not been realized through direct understanding, through insight, we cannot grasp what falling away means. We have not realized through the development of vipassanā the falling away of any reality. We may say that at this moment seeing-consciousness falls away, that receiving-consciousness, investigating-consciousness, determining-consciousness, javana-cittas and registering-consciousness fall away, but the falling away of Dhammas has not yet been penetrated by insight. Paññā should be developed so that it can penetrate the arising and falling away of nama and rupa. Even if paññā has not reached that degree yet, it is most beneficial to listen to the Dhamma and to consider it, so that right understanding can develop and become keener, more refined. Right understanding can be accumulated and then it can be a condition for satipaṭṭhāna to arise and to be mindful of the characteristics of the Dhammas which arise and fall away. In that way paññā can gradually develop and penetrate the characteristics of Dhammas so that they will be realized as not a living being, not a person, not self.

The "Atthasālinī" (II, Book II, Part II, Discourse on the Chapter of the Summary, Ch I, The Triplets, 361) explains the meaning of past Dhammas: "...past means having got beyond the three moments." These three moments are the moment of arising (uppāda khaṇa), the moment of presence (tiṭṭhi khaṇa) and the moment of falling away (bhanga khaṇa) [3] .

Citta has only an extremely short duration: it arises, it is present and then it falls away immediately.

Its arising moment is not the moment of its presence nor of its falling away.

The moment of its presence is not its arising moment nor the moment of its falling away.

The moment of its falling away is not its arising moment nor the moment of its presence.

When citta has arisen it is present and the moment of its presence cannot be called past, but, its arising moment belongs already to the past.

When we study rupa, we learn that rupa which is originated by kamma (kammaja rupa) arises at each of the three moments of citta. Thus, it arises at the arising moment of citta, at the moment of presence of citta and at the moment of the falling away of citta. Rupa originated by kamma arises at the three moments of citta throughout our life. However, seventeen moments of citta before dying kamma does not produce rupa any longer; rupa originated by kamma comes to an end when the dying-consciousness falls away [4] . Then there is the end of the five khandhas which constitute the life of a particular person.

The rupa which originates from citta (cittaja rupa) arises at the arising moment of citta. The rebirth-consciousness, the five pairs of sense-cognitions, the four arūpāvacara vipākacittas [5] and the dying-consciousness of the arahat do not produce any rupa.

The rupa which originates from temperature (utuja rupa, the Element of Heat which is of the right temperature), arises at the moment of presence of the temperature which originates it [6] .

The rupa which originates from nutrition (ahāraja rupa) arises at the moment of presence of nutritive essence, oja rupa, present in food which was taken. When the nutritive essence which is in food has been absorbed it can produce other rupas.

Citta arises and falls away very rapidly, and thus all three moments of citta disappear immediately. As the "Atthasālinī" explains, any Dhamma which is past has got beyond the three moments: the arising moment, the moment of presence and the moment of falling away; it has gone forever, there is nothing left of it.

The "Atthasālinī", in the same section (361), explains synonyms of the word "past". We read:

"Ceased, that is, has reached cessation". Past Dhamma has ceased completely, just as fire which has been extinguished.

"Dissolved, that is, gone to destruction, departed." There is nothing left, just as someone who has died, who is no more. That is the characteristic of falling away.

"Changed, that is, transformed by abandoning the original nature." So long as a Dhamma has its original, usual nature, it exists, but when it abandons its original nature, it does not exist anymore.

"Terminated, this means gone to the term (end) called cessation." It cannot exist any longer, that is the meaning of cessation.

"Exterminated..." This word is stronger then the preceding term "terminated", and the meaning is: It has disappeared completely, there is nothing left of it.

"Dissolved after having arisen, that is, departed after having come to be."

This does not mean that the Dhamma did not exist. It was, because it had arisen, but after its arising it departed, it disappeared completely, and there is nothing left of it.

We then read:

"Which are past Dhammas? Rupa, feeling, perception, formations, consciousness."

These are the five khandhas which are conditioned Dhammas, sankhata Dhammas.

The five khandhas comprise the following realities:

  • Rupakkhandha: all rupas which arise and fall away.
  • Vedanākkhandha: all feelings, vedanā cetasika, which arise and fall away.
  • Saññākkhandha: remembrance or perception, saññā cetasika, which arises and falls away.
  • Saṅkhārakkhandha, fifty cetasikas which are "formations", which "form up" conditions, such as attachment, aversion, jealousy, avarice, confidence, energy and wisdom; they arise and then fall away.
  • Viññāṇakkhandha, each type of citta which arises and falls away.

Everything which arises is conditioned Dhamma, it is one of the five khandhas, and thus it falls away again. For which of the khandhas are we then still longing, to which of them do we still cling? Each khandha arises and then falls away; it dissolves, disappears completely, there is nothing left of it, there is nothing worth clinging to.

Through knowledge acquired from reading and listening defilements cannot be eradicated, they are still bound to be present in full force. When we consider Dhammas and have right understanding of them, conditions are being accumulated for the arising of right awareness. Then sati can be directly aware and notice the characteristics of the Dhammas of which we formerly had theoretical understanding acquired through listening. In this way paññā can penetrate the characteristics of realities which appear and then fall away, and wrong view by which one takes realities for a living being, a person or self can be eliminated.
We are so used to being attached to what appears through the eyes, the ears, the nose, the tongue, the body-sense and the mind-door, we take it for self, for mine, for my property. In reality everything which appears does so only at the moment when citta in a process, vīthi-citta, arises. The Dhammas which are vipāka are the results of kamma. We may have a house, many possessions, cloths and ornaments which are all very beautiful and attractive, but in reality there are only vipākacittas, results of past kammas, which arise and experience such objects through the senses. Citta arises and experiences an object just for one moment and then it falls away; it is gone forever, it cannot last at all. Nobody knows which kamma will produce which result in the future. The reason is that we all have performed in the past both kusala kamma and akusala kamma. When there are the right conditions for kamma to produce result, vipākacitta arises and experiences an object through one of the six doors.

When we learn about the truth of impermanence and ponder over it, we can be urged to persevere with awareness of the characteristics of Dhammas which appear. If sati can be aware of the characteristics of Dhammas and paññā investigates them, over and over again, they can be realized as they are: as not self, as only nama and rupa appearing one at a time through the six doors.

Through right understanding of the characteristics of Dhammas there will be conditions for kusala javana vīthi-cittas. If we do not listen to the Dhamma and do not investigate realities, we shall not know when there is vipāka, the result of past kamma, and when there are kusala javana vīthi-cittas or akusala javana vīthi-cittas which arise in their own series. If we do not know this, we shall not see the danger and disadvantage of akusala and we shall not be inclined to develop kusala. Then the cycle of birth and death will go on endlessly. Are there in a day more kusala cittas or more akusala cittas? In the future there will be the appropriate result of kamma, be it kusala vipāka or akusala vipāka. It is beneficial to consider and to be aware of the realities which naturally appear in our daily life.

Specification of Cittas and their Functions

There are fourteen different functions of citta in all:

1. The function of rebirth, paṭisandhi, which follows upon the function of dying, cuti, of the previous life. The cittas which perform the function of rebirth are 19 types [7] of vipākacittas:

  • kāmāvacara vipākacittas (of the sense sphere) 10
  • rūpāvacara vipākacittas (results of rupa jhāna) 5
  • arūpāvacara vipākacittas (results of arupa jhāna) [8] 4


2. The function of life-continuum, bhavanga, the preservation of continuity in a lifespan. The cittas which perform the function of bhavanga are also 19 types of vipākacittas. Whatever type of citta performs the function of rebirth in a lifespan also performs the function of bhavanga, after the rebirth-consciousness has fallen away. The bhavanga-cittas which arise in succession during one lifespan are all of the same type as the rebirth-consciousness. They arise and fall away until vīthi-citta arises and experiences an object through one of the six doors, and when the vīthi-cittas of that process have fallen away, bhavanga-cittas of the same type as the rebirth-consciousness follow again. This happens all the time until the dying-consciousness arises at the end of our lifespan.

3. The function of adverting, āvajjana, the adverting to an object which impinges on one of the six doorways. Adverting-consciousness is the first vīthi-citta which arises in a process and experiences an object through one of the six doorways. There are 2 types of kiriyacitta which perform the function of adverting:

  • the five-sense-door adverting-consciousness, pañca-dvārāvajjana-citta
  • the mind-door adverting-consciousness, mano-dvārāvajjana-citta


4. The function of seeing, dassana kicca. There are 2 types of vipākacitta which perform the function of seeing:

  • seeing-consciousness which is akusala vipākacitta
  • seeing-consciousness which is kusala vipākacitta


5. The function of hearing, savana kicca. There are 2 types of vipākacitta which perform the function of hearing:

  • hearing-consciousness which is akusala vipākacitta
  • hearing-consciousness which is kusala vipākacitta

6. The function of smelling, ghāyana kicca. There are 2 types of vipākacitta which perform the function of smelling:

  • smelling-consciousness which is akusala vipākacitta
  • smelling-consciousness which is kusala vipākacitta


7. The function of tasting, sāyana kicca. There are 2 types of vipākacitta which perform the function of tasting:

  • tasting-consciousness which is akusala vipākacitta
  • tasting-consciousness which is kusala vipākacitta.


8. The function of experiencing tangible object through the body-sense, phusana kicca. There are 2 types of vipākacitta which
perform this function:

  • body-consciousness which is akusala vipākacitta
  • body-consciousness which is kusala vipākacitta

9. The function of receiving, sampaṭicchana kicca, which is the receiving of the object after one of the sense-cognitions has fallen away. There are 2 types of citta which perform this function:

  • receiving-consciousness which is akusala vipākacitta
  • receiving-consciousness which is kusala vipākacitta


10. The function of investigation, santīraṇa kicca, which is the investigation of the object which appears through one of the five sense-doors. There are 3 types of citta which perform this function:

  • investigation-consciousness accompanied by indifferent feeling (upekkhā) which is akusala vipākacitta
  • investigation-consciousness accompanied by indifferent feeling which is kusala vipākacitta
  • investigation-consciousness accompanied by pleasant feeling (somanassa) which is kusala vipākacitta

11. The function of determination, votthapana kicca, which is the determination of the object so that such or such types of javana-cittas follow in one of the five sense-door processes. There is 1 type of kiriyacitta which performs this function:

the mind-door adverting-consciousness, mano-dvārāvajjana-citta

12. The function of javana, javana kicca, which is "running through the object" or partaking of the object. There are 55 types of citta which can perform the function of javana:

  • akusala cittas 12 cittas [9]
  • ahetuka kiriyacitta (hasituppada citta of the arahat [10] ) 1 citta
  • kāmāvacara kusala cittas (of the sense sphere) [11] 8 cittas
  • kāmāvacara kiriyacittas (of the arahat) 8 cittas
  • rūpāvacara kusala cittas (of rupa-jhāna) 5 cittas
  • rūpāvacara kiriyacittas (of the arahat) 5 cittas
  • arūpāvacara kusala cittas (of arupa-jhāna) 4 cittas
  • arūpāvacara kiriyacittas (of the arahat) 4 cittas
  • lokuttara cittas (experiencing nibbāna) 8 cittas

13. The function of registering or retention, tadālambana kicca, the function of knowing the object after the javana-cittas have fallen away.

There are 11 types of vipākacittas which can perform this function:

  • investigation-consciousness, santīraṇa-citta 3 cittas
  • kāmāvacara sahetuka (accompanied by roots) kusala vipāka 8 cittas

14. The function of dying, cuti kicca, the function of departure from this lifespan. After the cuti-citta has arisen, performed this function and fallen away, there is the end of this lifespan and one is no longer this particular individual. There are 19 types of vipākacittas which can perform the function of dying, and they are of the same types as those which perform the function of rebirth and the function of bhavanga. Whatever type performs in a lifespan the function of rebirth, performs in that lifespan also the function of bhavanga and the function of dying.

It is because of conditions that the rebirth-consciousness arises in a particular lifespan with different accompanying cetasikas and in combination with rupas of different quality, depending on the strength and the nature of that type of rebirth-consciousness.

There are 10 types of kāmāvacara vipākacittas which can perform the function of rebirth in 11 planes of existence of the sense sphere (kāma bhūmi):

  • investigating-consciousness accompanied by indifferent feeling which is akusala vipāka 1 citta
  • investigating-consciousness accompanied by indifferent feeling which is kusala vipāka 1 citta
  • kāmāvacara sahetuka kusala vipākacittas (maha-vipāka) 8 cittas

Investigating-consciousness accompanied by indifferent feeling which is akusala vipāka is the result of akusala kamma and it can perform the function of rebirth in four classes of unhappy planes of existence: the hell planes, the ghost-realm (of petas), the demon-world (asura-kāya) and the animal world [12] .

Investigating-consciousness accompanied by indifferent feeling which is kusala vipāka is the result of kusala kamma which is weak, and it can perform the function of rebirth in the human plane and in the lowest heavenly plane, the plane of the "four Guardian Deities" (Cātummaharājika). In that case akusala kamma has the opportunity to make that person suffer, and cause him to be handicapped from the time of his conception. He will be born mentally handicapped, mute, blind, cripple or with other kinds of weaknesses.

The eight types of maha-vipākacittas can perform the function of rebirth in the human plane and in six classes of heavenly planes, and their different qualities depend on the strength and the degree of excellence of the kusala kammas which condition them [13] .

The five types of rūpāvacara vipākacittas perform the function of rebirth in fifteen rupa-Brahma planes, and the different degrees of these kinds of rebirth depend on the rūpāvacara kusala citta which is the cause of them.

The four types of arūpāvacara vipākacittas perform the function of rebirth in four arupa-brahma planes, and the different degrees of these kinds of rebirth depend on the arūpāvacara kusala citta which is the cause of them.

The eleven kinds of tadālambana-cittas which perform the function of retention or registering and which follow upon the javana-cittas do not arise in the rupa-Brahma planes and the arupa-brahma planes [14] .

There are two types of cittas performing five functions, which are the function of rebirth, bhavanga, santīraṇa, tadālambana and dying, namely: investigating-consciousness accompanied by indifferent feeling which is akusala vipāka and investigating-consciousness accompanied by indifferent feeling which is kusala vipāka.

The eight types of maha-vipākacittas perform four functions, which are the function of rebirth, bhavanga, tadālambana and dying.

The five types of rūpāvacara vipākacittas perform three functions and the four types of arūpāvacara vipākacittas also perform three functions which are the function of rebirth, of bhavanga and of dying. There are two types of citta which can perform two functions, namely the mind-door adverting-consciousness [15] and the investigating-consciousness accompanied by pleasant feeling [16] .

All the other types of cittas perform only one function, their own proper function.

Questions

  1. Of which jāti is registering-consciousness, tadārammaṇa-citta? By which kamma is it produced?
  2. When does rupa originating from kamma arise? And when does it not arise?
  3. When does rupa originating from citta arise? When does it not arise?
  4. Which function is performed by akusala citta?
  5. Of which jātis are the cittas performing the function of javana?
  6. Can kusala citta and kiriyacitta perform the function of retention (tadārammaṇa)?
  7. Which functions can be performed by investigating-consciousness accompanied by indifferent feeling?
  8. Which functions can be performed by investigating-consciousness accompanied by pleasant feeling?
  9. Of which jātis are the cittas of the arahat?
  10. Of which jātis are the cittas of the non-arahat?

 

Footnotes and references:

[1]:

In the "Dhammasaṇgani" (Book III, Ch I, Group of Triplets, 1025-1027) Dhammas are classified as low, medium and exalted. The "Atthasālinī" (I, Book I, Part I, 45,) explains that "mean" is applied to akusala Dhammas, that medium, existing midway between low and exalted, is applied to the remaining Dhammas of the three planes of citta (of the sense sphere, rupa-jhānacittas, arupa-jhānacittas), and "exalted" to the lokuttara Dhammas.

[2]:

The cetasikas chanda, wish-to-do, viriya, effort, or vīmaōsā, investigation of the Dhamma, can be predominant factors and these can be of a lesser degree, medium or superior, see "Visuddhimagga, I, 33.

[3]:

The three abstinences are abstention from wrong speech, wrong action and wrong livelihood. Abstention from wrong livelihood is abstention from wrong speech and wrong action pertaining to one’s livelihood.

[4]:

See Ch 7.

[5]:

Rupa does not last longer than seventeen moments of citta. Rupa originated by kamma could not survive after death.

[6]:

The results of kusala cittas of the four stages of arupa-jhāna, immaterial jhāna. These arise in planes where there is no rupa.

[7]:

Rupa, in this case temperature, is too weak at its arising moment, it can only produce another rupa at the moment of its presence.

[8]:

These have been specified further on in this chapter.

[9]:

 There are five stages of rupa jhāna, fine material jhāna, and thus there are five types of vipākacittas which are results. There are four stages of arupa jhāna and thus there are four types of vipākacittas which are results.

[10]:

There are 8 types of citta rooted in lobha, attachment, 2 types rooted in dosa, aversion and 2 types rooted in ignorance.

[11]:

Smile-producing consciousness.

[12]:

Four are accompanied by pleasant feeling, four by indifferent feeling; four are associated with wisdom, four are without wisdom; four are not induced and four are induced. The kāmāvacara kiriyacittas are classified in the same way. See Appendix to Citta.

[13]:

Investigating-consciousness, santīraṇa-citta, performs in a sense-door process the function of investigating, but this type of citta can also perform the function of rebirth-consciousness. In the latter case it is still called investigating-consciousness since it is the same type of citta as that arising in a sense-door process.

[14]:

There are 8 types of maha-vipākacitta, which are results of the eight types of maha-kusala citta; they are accompanied by pleasant feeling or indifferent feeling, accompanied by wisdom or unaccompanied by wisdom, arising without being induced, or being induced. These details will be explained further on.

[15]:

Only in the planes where there are sense impressions there are, after the javana-cittas, conditions for kamma to produce vipākacittas which "hang on" to the object experienced during that process.

[16]:

It performs the function of adverting in the mind-door process and it performs the function of determining, votthapana, in the sense-door process.

[17]:

This type of citta can only perform the function of investigation in a sense-door process when the object is very pleasant. It can also perform the function of retention or registering.

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