1. All thoughts of a puthujjana are defiled, at least with very subtle “mano sankhara” soon after receiving an arammana.
- It happens automatically at the “purana kamma” stage, triggered by the “distorted sanna.”
- A puthujjana‘s mind examines EVERY sensory input (arammana) with “sanjanati” (“distorted sanna“) and vijanati (making decisions based on it).” See “Cognition Modes – Sañjānāti, Vijānāti, Pajānāti, Abhijānāti.”
- This happens at the “avyākata” or “abyākata” stage of an Idappacayata Paticca Samuppada process.
- If the mind attaches further to that arammana with kama guna, etc., then the “nava kamma” stage starts at the “tanha paccaya upadana” stage. This is where javana citta with vaci and kaya sankhara arise, i.e., “strong kamma” that can even bring rebirths are accumulated.
2. “Kiriya citta” (cittas without a trace of defilements) arise at ANY TIME only in Arahants. This is where a sensory input can be experienced without even a trace of defilements arising in the mind.
3. Therefore, “kiriya citta” are DIFFERENT from cittas that arise in the “avyākata” or “abyākata” stage of an Idappacayata Paticca Samuppada process. P.S. At the “avyākata” stage of an Idappacayata Paticca Samuppada process (i.e., in the “purana kamma” stage), subtle sancetana with mano sankhara arise automatically based on one’s anusaya/samyojana; but they are not strong enough to bring rebirths.
4. Not all arammana lead to the “nava kamma” stage. Most Idappacayata Paticca Samuppada processes do not get to the “nava kamma” stage because the mind may not be firmly attached. (An example I gave was walking to the kitchen to get a glass of water. That does not happen with “kiriya cittas” but no “nava kamma” accumulated.)
- Only at the “nava kamma” stage does one accumulate kamma consciously (with vaci and kaya sankhara with sancetana). That is where “strong kamma” that could bring rebirths can accumulate.) The goal is to stop such sancetana from arising. That is the way to “end of suffering.”
- In contrast, all actions by an Arahant happen with “kiriya cittas” devoid of even a trace of defilements.
5. Therefore, there is no need to focus on actions that do not lead to the “nava kamma” stage. It would be a waste of time! That is what I tried to explain.
- P.S. However, it is essential to understand the steps in the “purana kamma” stage. That will help critically to understand how a mind initially attaches AUTOMATICALLY to an arammana based on the types of anusaya/samyojana. Since an Arahant does not have any anusaya/samyojana left, Paticca Samuppada process of any kind will not even get started for an Arahant.
- Also, it is essential to point out #3 above.
6. Even though “Avyakata Paticca Samuppada” is sometimes treated separately, it is part of the Idappacayata Paticca Samuppada process; it is the beginning part of the Idappacayata Paticca Samuppada process.
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The following information could be helpful to those who understand the citta vithi analysis.
7. In the citta vithi analysis, “Avyakata Paticca Samuppada” (same as the “purana kamma” stage) describes what happens up to the votthapana citta. If the mind attaches strongly at the votthapana citta moment, then the “nava kamma” stage starts with javana citta.
8. These are subtle issues that will become clear as one starts putting many concepts together.