You are absolutely correct, Tobias.
- Even ‘puñña kamma‘ (with sobhana cetasika) are done with avijjā.
- I made a mistake there.
- Just below that, I made the correct statement: While in the Satipaṭṭhāna Bhūmi, one would only examine the steps in Paṭicca Samuppāda or anicca, dukkha, anatta, or the Four Noble Truths. In other words, how the mind becomes defiled, starting with the ‘distorted saññā‘ (various types of kāma saññā in our kāma loka; a ‘rupa loka Brahma‘ would contemplate the role of types of saññā that arise in the rupa loka).
- That does not involve any sobhana cetasika either. In fact, here the paññā cetasika ‘graduates to a ñāna‘ for a Sotapanna, which is the first āsvakkhaya ñāna.
- The transition from the highest levels of vijānāti (with paññā) to pajānātī happens at the Sotāpanna Anugami stage; pajānātī is not a superficial understanding but rather with paññā cakkhu (as a Sotāpanna Anugami), which then turns to ‘dhamma cakkhu’ (at an even higher level of abhijānātī) at the Sotāpanna stage. See #8 and #9 in “Mahāvedalla Sutta – Sañjānātī, Vijānāti, Pajānāti.”
- Thank you for pointing that out. This is why comments are useful.
P.S. When one becomes a Sotapanna (and is actively cultivating the Noble Path), all the mental factors on the mundane eightfold path (i.e., sobhana cetasika) are elevated to lokottara versions. For example, paññā is elevated to the ñāna level, and sati (mundane mindfulness) is elevated to Samma Sati. Of course, that would happen ONLY WHEN a Sotapanna‘s mind is in the Satipaṭṭhāna Bhūmi (and he/she is actively cultivating the Noble Path). Two other critical mental factors (cetasika), vitakka and vicara, turn to dhamma vitakka/vicara, i.e., critically examining Dhamma concepts.
