From the same link Tobias posted
“None of the vipāka citta has any unwholesome roots (greed, hate, delusion); of course, they also do not have the wholesome roots. Thus they are called rootless (ahētuka) citta.”
#1. Are all vipaka citta’s rootless without exceptions? From what I can understand right now, is yes, all vipaka citta’s are rootless.
#2. Are there any “possibilities” that “before a citta completes it’s 9 stages of change”, can change from kamma vipaka to kamma with karmic energy or before it get’s to the vinnanakkhanda stage?
#3. Is pabhassara citta a vipaka citta? If it is, maybe we can gain some clues on the question “How does a kamma vipaka come DIRECTLY to the mind-door (as a dhammā)? Possibly by looking into how Arahants experiences pabhassara citta, or how does the pabhassara citta go directly to the mind-door as dhamma to an Arahant, continuously experiencing it without the citta contaminating pass the citta stage and evolving to vinnanakhhanda? What would the process or mechanism be based on the abhidhamma? (This is one of the things that I have been contemplating on). I could be wrong about this, but for some reason I have this feeling that if we can answer this question in accordance to the dhamma. We can clarify some of the teachings in the abhidhamma and provide more explanations on what we might have missed or not explained completely in the Tipitaka.
I’m currently not 100% sure on the 3 questions. I also asked because I feel it can be relevant to our current discussion.
I also thought of how we can look to how arupa brahmins interact with dhamma since they only have the hadaya vatthu.