The new post was astonishingly good! I felt how profound Paticca Samuppada was. Sadhu! Sadhu! Sadhu! And it also served as an opportunity to reflect on my shortcomings. Now I see my understanding of PS is not enough to apply it directly to Abhidhamma analysis. As it is, continuing to study the Abhidhamma seems very likely to misunderstand the concept. So instead of temporarily stopping to study Abhidhamma, I will peruse the new three series: Sotapanna Stage via Understanding Perception (Saññā), Recovering the Suffering-Free Pure Mind, and Sensory Experience – A Deeper Analysis. I’m going to take the time to read them. Currently, a meaningful question about those posts is likely only possible after reading at least 4~5 upcoming posts. More pieces are needed to accept a whole picture with this high level of thoroughness and detail.
On another subject, there was Hojan’s further explanation about kusala kamma. He commented as follows. The energy of kusala kamma should be considered as the energy that removes anusaya and stops rebirth. So we should not think of it in the same way that we deal with the energy of akusala mula kamma(both papa kamma and punna kamma) which causes a new rebirth. Only sekha can generate kusala kamma by kusala mula sankhara in Kusala mula PS. So, javana citta CAN include both “vinnana” which has the energy of akusala mula PS, and “kusala mula vinnana” which has the energy of kusala mula PS. The higher the level of maggaphala, the lighter the energy strength of kusala kamma. Therefore, when one attains Arahant, the energy becomes zero. It is called “kiriya citta”.
For the reasons given above, it is not meaningful to me yet whether javana citta could describe kusala kamma or not. But it requires a strict definition of javana citta, so I think it’s an important issue for other people who study Abhidhamma.