#

Appendix

Apppendix I: to Citta

Cittas can be classified as 89 or 121 types.

89 types of citta:

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 diììhi 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 restlessness
(upekkhå-sahagataÿ, uddhacca-sampayuttaÿ)
This type which arises also with indifferent feeling is accompanied by restlessness 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; shamelessness, ahirika cetasika, which has no shame for evil; lack of moral dread, anottappa cetasika, which does not fear the danger of akusala; restlessness 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 restlessness (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 restlessness.
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 diììhi, 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.

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:

five-sense-door adverting-consciousness, accompanied by
indifferent feeling
(upekkhå sahagataÿ pañcadvåråvajjana cittaÿ)
mind-door adverting-consciousness, accompanied by
indifferent feeling
(upekkhå sahagataÿ manodvåråvajjana cittaÿ)
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 bodysense. 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 eyesense, 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 .

1. Accompanied by pleasant feeling, with wisdom, unprompted
(somanassa-sahagataÿ, ñåùa-sampayuttaÿ, asaòkhårikam ekaÿ)
This type is accompanied by paññå 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 paññå 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 paññå 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:
dåna or generosity, kusala accomplished by dåna, the giving away of useful things to someone else,
síla or morality, kusala accomplished by síla, abstention from akusala kamma,
bhåvanå or mental development, kusala accomplished through the development of samatha and of vipassanå,
apacåyana or paying repect, kusala accomplished by paying respect to those who deserve it,
veyyåvaca or rendering service, kusala accomplished by applying energy in helping someone else with the tasks that are to be done,
pattidåna or sharing of merit, kusala accomplished by letting someone else know of one’s kusala so that he can appreciate it,
pattanumodana or appreciation, kusala accomplished by the appreciation of someone else’s kusala,
desanå or teaching, kusala accomplished by the teaching of the Dhamma,
savana or listening, kusala accomplished by listening to the Dhamma,
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 mahå-kusala (mahå 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 (mahå-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 mahå-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 (mahå-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.

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)

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.

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 rúpa-brahma plane, in conformity with the degree of that jhåna.

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 arúpa-jhånacittas are of the same type of citta as the rúpa-jhånacitta of the fifth stage and therefore, they are also called arúpa pañcama ¹⁷ jhånacitta. The first type of arúpa-jhåna kusala citta meditates on the subject of space which is of an extension without limits, which is infinite.
The second type of arúpa-jhåna kusala citta meditates on infinite consciousness; its object is the arúpa-jhånacitta of the first stage experiencing infinite space.
The third type of arúpa-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 arúpa-jhåna, the citta experiencing infinite space.
The fourth type of arúpa-jhåna kusala citta meditates on the arúpa-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 arúpa-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 arúpa-jhåna and his skill in arúpa-jhana does not decline, there are conditions for the arising of any degree of arúpa-jhåna kusala citta before the dying-consciousness. That jhånacitta is the condition for the arising of arúpa-jhåna vipåkacitta which is the rebirth-consciousness of the next life in an arúpa-brahma plane, in conformity with the degree of that jhåna.

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 arúpa-jhåna vipåkacittas performs the function of rebirth for the person who is reborn in one of the arúpa-brahma planes, in conformity with the degree of the arúpa-jhåna vipåkacitta, he leads the life of a heavenly being in that arúpa-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 arúpa-brahma world there arises for him no rúpakkhandha, only the four nåmakkhandhas. Thus, he is a being without rúpa ¹⁸.

Lokuttara cittas directly realize the characteristic of nibbåna. 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:
path-consciousness of the streamwinner, kusala citta
(sotåpatti magga-citta)
fruition-consciousness of the streamwinner, vipåkacitta
(sotåpatti phala-citta)
path-consciousness of the once-returner, kusala citta
(sakadågåmí magga-citta)
fruition-consciousness of the once-returner, vipåkacitta
(sakadågåmí phala-citta)
path-consciousness of the non-returner, kusala citta
(anågåmí magga-citta)
fruition-consciousness of the non-returner, vipåkacitta
(anågåmí phala-citta)
path-consciousness of the arahat, kusala citta
(arahatta magga-citta)
fruition-consciousness of the arahat, vipåkacitta
(arahatta phala-citta)

When kåmåvacara kusala citta (of the sense sphere) accompanied by paññå arises and investigates the characteristics of nåma and rúpa, 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 nibbåna 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 sotåpanna, 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 sotåpanna has fallen away, it is immediately succeeded by the phala-citta, which is lokuttara vipåkacitta. The magga-citta of the sotåpanna 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 nibbåna as object, but it is different from the magga-citta: the magga-citta experiences nibbåna and eradicates defilements, whereas the phala-citta receives result, it experiences nibbåna after defilements have been eradicated already.
The magga-citta of the sakadågåmí arises only once in the cycle of birth and death. It performs the function of eradicating the coarse attachment to visible object, sound, odour, flavour and tangible object. When the magga-citta has fallen away it is immediately succeeded by the phala-citta which also experiences nibbåna as object after defilements have been eradicated.
The magga-citta of the anågåmí 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 nibbåna 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 nibbåna as object after all defilements have been completely eradicated.

Those who have developed samatha and acquired great skill in jhåna, who are “jhåna låbhí” ²⁰, can have kåmåvacara citta accompanied by paññå arising in between jhånacittas of any stage; in that case paññå can investigate the characteristics of nåma and rúpa appearing at that moment. When paññå investigates the characteristics of nåma and rúpa 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:

the magga-citta of the sotåpanna of the first, second, third, fourth
and fifth stage of jhåna ²¹
the phala-citta of the sotåpanna of the first, second, third, fourth
and fifth stage of jhåna
the magga-citta of the sakadågåmí of the first, second, third, fourth
and fifth stage of jhåna
the phala-citta of the sakadågåmí of the first, second, third, fourth
and fifth stage of jhåna
the magga-citta of the anågåmí of the first, second, third, fourth
and fifth stage of jhåna
the phala-citta of the anågåmí of the first, second, third, fourth
and fifth stage of jhåna
the magga-citta of the arahat of the first, second, third, fourth
and fifth stage of jhåna
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.

Aññåsamåna (common to each other) cetasikas 13 types
Akusala cetasikas 14 types
Sobhana cetasikas 25 types

The aññåsamåna cetasikas are of the same nature (jåti) as the cetasikas they accompany ²². When aññåsamåna cetasika accompanies akusala cetasikas, it is also akusala, and when it accompanies sobhana cetasikas it is also sobhana. The aññåsamåna cetasikas can accompany akusala cetasikas as well as sobhana cetasikas.
The thirteen aññåsamåna cetasikas can be classified as two categories: seven universals, sabbacitta sådhåraùå cetasikas ²³, and six particulars, pakiùùakå cetasikas ²⁴.
The seven universals are cetasikas accompaning each type of citta. Every citta which arises has to be accompanied by at least seven cetasikas, the seven universals. The five pairs of sense-cognitions (seeing, hearing, etc. which can be kusala vipåka or akusala vipåka), are only accompanied by the seven universals, not by other cetasikas. Thus, they are accompanied by the smallest number of cetasikas. The other types of citta are accompanied by more than these seven cetasikas, depending on the type of citta concerned.

1. Contact, phassa cetasika, contacts the object. When phassa cetasika arises and contacts an object, it is a condition for the citta and the other cetasikas arising together with it to perform each their own function with regard to that object. Citta, phassa and the other cetasikas arise, perform each their own function and then fall away very rapidly. When phassa contacts the object it conditions that object to appear so that also the other cetasikas can perform their specific functions as they, each in their own way, partake of the object, such as like (lobha) or dislike (dosa) towards the object. Phassa, contact, is food, åhåra, which sustains, which brings its fruit; it is food for the citta and cetasikas which arise together and manifest their specific characteristics while they perform their functions. Therefore, phassa cetasika is nutrition-condition, åhåra-paccaya, for the citta and the other cetasikas arising together with it ²⁵.
2. Feeling, vedanå cetasika, is the cetasika which feels. When citta arises and cognizes an object, the feeling which arises together with the citta feels with regard to that object. It can be pleasant feeling, unpleasant feeling, bodily pleasant feeling, painful feeling, or indifferent feeling. Feeling cetasika accompanies each citta and it is different depending on the type of citta it accompanies. For example, unpleasant feeling accompanies dosa-múla-citta, and indifferent feeling can accompany moha-múla-citta or lobha-múla-citta.
3. Remembrance or perception, saññå cetasika, “marks” the object so that it can be recognized. Saññå cetasika remembers each object which appears; it remembers the different objects appearing one after the other as a “whole”, as a story, a concept of beings and people. Saññå remembers pleasant feeling, unpleasant feeling, bodily pleasant and painful feeling and indifferent feeling with regard to each object which appears. Saññå cetasika is an important condition inciting to attachment and clinging in life. It is the same in the case of feeling cetasika: when one, for example, feels happy or glad, one attaches great importance to such feeling, one clings to it and wishes it to continue all the time. Therefore, vedanå cetasika and saññå cetasika are each a separate khandha among the five khandhas. The other fifty cetasikas are saòkhårakkhandha, the khandha of “formations” or “activities”. They condition citta each in their own way, in conformity with their different characteristics.
4. Volition, cetanå cetasika, wills or intends; it is active in fulfilling its own task and in coordinating the tasks of the nåma dhammas arising together with it at that moment. Cetanå cetasika is kamma-condition, kamma-paccaya. Cetanå cetasika accompanying vipåkacitta is conascent kamma-condition, sahajåta-kamma-paccaya ²⁶, it performs its function as cetanå which is vipåka, arising together with vipåkacitta and the other cetasikas which are also vipåka ²⁷ and then it falls away. Cetanå cetasika which is kiriya is also conascent kamma-condition. It performs its function as it arises together with kiriyacitta and the other cetasikas which are kiriya cetasikas, and then it falls away. However, akusala cetanå which accompanies akusala citta and accomplishes akusala kamma patha (course of action which is completed) and kusala cetanå which accompanies kusala citta and accomplishes kusala kamma patha, are, after they have fallen away, “kamma-condition operating from a different moment”, nånå-khaùika kamma-paccaya ²⁸. This type of kamma produces vipåka citta and cetasikas arising later on. Thus, when akusala cetanå and kusala cetanå which are cause, have fallen away, they can produce results in the form of vipåkacitta and cetasikas later on, at a time different from the actual committing of evil and good deeds. That is why they are kamma-condition operating from a different time, nånå-khaùika kamma-paccaya.
5. One-pointedness or concentration, ekaggatå cetasika, focusses on the object which is experienced. Whatever object citta cognizes, one-pointedness focusses on that object. However, one-pointedness accompanying akusala citta is not of the same strength of concentration as that accompanying kusala citta. When, in the development of samatha, citta knows the same object again and again, for a long time, the characteristic of one-pointedness which concentrates on the object as it accompanies each citta at those moments, appears as samådhi, concentration, and it can be of different degrees. When ekaggatå which is kusala concentrates on the object, it is right concentration, sammå-samådhi, and it can develop so that it successively reaches higher levels.
6.Life faculty or vitality, jívitindriya, is the cetasika which sustains the life of the accompanying citta and cetasikas, until they fall away. The nåma-dhammas which arise and subsist just for an extremely short moment still need as condition jívitindriya cetasika which arises together with them and maintains their life at that moment. Jívitindriya cetasika is faculty-condition, indriya-paccaya, for the citta and cetasikas it accompanies; it is a “leader” ²⁹ in watching over the accompanying dhammas so that they subsist just for a moment before they fall away.
7. Attention or manasikåra, is the cetasika which is attentive to the object, which takes an interest in it. Attention to the object is a condition for the accompanying cetasikas to “think” of or to occupy themselves with the object. They think each in their own way of different subjects and condition a variety of effects in the field of science and worldly knowledge which is endless. This kind of knowledge is different from knowledge in the field of Dhamma.
The seven universals, the sabbacitta sådhåraùå cetasikas, are of the same nature or jåti as the citta they accompany. When they accompany kusala citta, they are kusala; when they accompany akusala citta, they are akusala; when they accompany vipåkacitta, they are vipåka; when they accompany kiriyacitta, they are kiriya. They are also of the same level of citta they accompany: when they accompany kåmåvacara citta they are kåmåvacara; when they accompany rúpåvacara citta, they are rúpåvacara; when they accompany arúpåvacara citta, they are arúpåvacara; when they accompany lokuttara citta, they are lokuttara.

The six particulars are cetasikas which can arise with akusala cetasikas or with sobhana cetasikas, but they do not arise with each citta. The six particulars are the following:
1. Applied thinking, vitakka cetasika, touches the object which phassa cetasika contacts. Applied thinking accompanies fiftyfive kåmåvacara cittas and eleven jhånacittas of the first stage ³⁰. It does not arise with the five pairs of sense-cognitions nor does it arise with the jhånacittas of the second stage up to the fifth stage. Applied thinking touches the object, it “thinks” of it in accordance with the citta and cetasikas it accompanies ³¹. Applied thinking which thinks of the object is like the feet of the world; it causes the world to progress, as it accompanies the citta which cognizes the object.
2. Sustained thinking, vicåra cetasika, is the cetasika which supports vitakka cetasika. Whatever vitakka thinks of, vicåra cetasika supports vitakka with regard to its thinking. Sustained thinking accompanies sixtysix cittas, namely, fortyfour kåmåvacara cittas, eleven jhånacittas of the first stage and eleven jhånacittas of the second stage. Sustained thinking does not accompany the five pairs of sense-cognitions nor does it accompany the jhånacittas of the third stage up to the fifth stage. Whatever citta is accompanied by applied thinking is also accompanied by sustained thinking, except in the case of the eleven jhånacittas of the second stage, which are accompanied by sustained thinking but not by applied thinking.
3. Determination, adhimokkha cetasika, is fixed on the object, it is convinced about it and it does not doubt about it. Determination accompanies eightyseven types of citta. It does not arise with the five pairs of sense-cognitions, nor does it arise with the type of moha-múla-citta which is accompanied by doubt, vicikicchå. It cannot arise with moha-múla-citta accompanied by doubt, since it is convinced about the object and does not doubt about it.
4. Energy, viriya cetasika, is the cetasika which makes an effort, strives, and which consolidates the accompanying dhammas so that they do not regress. Energy accompanies seventythree types of citta. It does not accompany sixteen ahetuka cittas, namely, the sense-door adverting-consciousness, the five pairs of sense-cognitions, the two types of receiving-consciousness and the three types of santíraùa cittas. These sixteen ahetuka cittas each perform their own function and they do not need energy as a condition.
5. Enthusiasm or rapture, píti cetasika, is delighted, satisfied and thrilled, and therefore, it can only arise together with pleasant feeling, not with other kinds of feeling. Enthusiasm or rapture arises together with fiftyone types of citta which are accompanied by pleasant feeling, namely, eighteen types of kåmåvacara cittas, eleven types of jhånacitta of the first stage, eleven types of jhånacitta of the second stage and eleven tpes of jhånacitta of the third stage. The eleven jhånacittas of the fourth stage (of the five-fold system) are accompanied by pleasant feeling, but not by rapture. This stage of jhånacitta is more refined than the third stage of jhånacitta which is still accompanied by rapture. At the fourth stage one can forgo rapture.
6. Zeal or desire-to-act, chanda cetasika, is the cetasika which desires to act. This cetasika accompanies sixtynine types of citta. It does not accompany twenty types of citta, namely, the eighteen ahetuka cittas, and the two types of moha-múla-citta. When rootless cittas arise there is no desire to act. Moha-múla-citta is accompanied by the root of moha, but since there are no lobha or dosa arising together with it, it is not accompanied by chanda cetasika which desires to act. Chanda cetasika is the reality which desires to act in conformity with lobha-múla-citta, dosa-múla-citta or the other cittas it accompanies.

¹ sådhåraùa means common or general. The cetasikas which are common to all akusala cittas.

² Natthi means: there is not.

³ As taught by Ajita Kesakambali, Dialogues of the Buddha, 2, Fruits of the Life of a Recluse 55. He taught that after death there is no next life but annihilation.

⁴ Ahetuka means: without cause. Makkhali Gosåla taught that there is no condition or cause for the corruption and purity of beings, that everything is predestined by fate (D. I, no 2, 53).

⁵ As taught by Púraùa Kassapa (D. I, no. 2, 53.) Kamma literally means action, it is derived from karoti, to do.

⁶ Pañca means five, dvåra means door and åvajjana means adverting.

⁷ Mano means mind.

⁸ It is the same type as the mind-door adverting-consciousness, accompanied by the same cetasikas, but its function is different.

⁹ Santi Phantakeong gives in his Lexicon some examples. When an arahat hears harsh speech, he may smile because he knows that he is free from the conditions leading to an unhappy rebirth. Or on account of the odour of a flower he smells, he may smile when he thinks of making an offering at the Stupa or the Bodhi tree.

¹⁰ As explained by the Expositor I, Book I, Part IV, Ch VIII, 157.

¹¹ Sahita means accompanied by. Paìhama means first. The jhånafactors will be explained in the section on Samatha in this book.

¹² See Visuddhimagga XXIII, 27.

¹³ Akåsa means: space, ananta means: infinite, and åyatana means: place of origin.

¹⁴ Viññåùa ananta, which means consciousness is infinite.

¹⁵ Åkiñcañña means: there is nothing.

¹⁶ Saññå means perception and åsaññå means non-perception. N’ stands for na, which means not.

¹⁷ Pañcama means fifth.

¹⁸ Arúpa means: not rúpa or nåma.

¹⁹ See the section on the Development of Vipassanå.

²⁰ Låbha means gain, acquisition.

²¹ This means: accompanied by the jhånafactors of the different stages of jhåna. The object of the lokuttara jhånacitta is not a meditation subject but nibbåna.

²² Añña means other and samåna means common. When kusala citta is taken into account, akusala citta is taken as other, and vice versa.

²³ Sabbacitta means all cittas, and sådhåraùa means common, general.

²⁴ Pakiùùaka means miscellaneous.

²⁵ There are four kinds of åhåra-paccaya: edible food, contact, volition and viññåùa, in this case the rebirth-consciousness. Volition is kamma which produces rebirth, it is “food” for rebirth. Viññåùa, rebirth-consciousness, sustains the cetasikas and the rúpa arising at rebirth.

²⁶ Saha means together, and sahajåta means born at the same time.

²⁷ Thus it is different from akusala kamma and kusala kamma which bring their results later on. One usually thinks of kamma as a good or bad deed, but the reality of kamma is actually cetanå cetasika. Cetanå is not only akusala or kusala, but it is also vipåka and kiriya. Cetanå which is vipåka or kiriya merely coordinates the tasks of the citta and cetasikas it accompanies, and thus it is conascent kamma-condition. Cetanå which is akusala or kusala has a double task: it coordinates the tasks of the accompanying nåma dhammas and it “wills” or intends akusala or kusala.

²⁸ Nånå is different and khaùa means time. It produces result later on.

²⁹ Some nåmas and rúpas are indriya, which means controlling faculty or leader. Indriyas are “leaders”, each in their own field. The rúpas which are sense organs are indriyas, they control the relevant sense-cognitions. Citta is an indriya, manindriya, it is the leader in cognizing an object. Nåmas such as feeling or paññå are indriyas, leaders, each in their own field.

³⁰ These jhånacittas are: kusala jhånacitta, vipåka jhånacitta, kiriya jhånacitta of the first stage, and eight lokuttara jhånacittas which are accompanied by the factors of the first stage of jhåna.

³¹ The function of vitakka is not the same as what is meant by thinking in conventional sense. Vitakka touches or strikes the object, it leads citta to the object.