[dosakkhayo]

I read the stories of people who used abhiññā powers after attaining Arahanthood. But I also know that javana citta arises due to one’s gati and that Arahant has no gati. So, how can Arahant use abhiññā power without javana citta?

[Lal]

1. All Arahants do not have abhiññā power. In fact, relatively few Arahants had abhiññā powers.
– Cultivating abhiññā is a different area altogether.

2. some anariaya yogis had abhiññā powers.

3. To cultivate abhiññā powers, one must cultivate the fourth jhana (Ariya or anariya) first.
– Those Arahants who had abhiññā powers did not cultivate them. Those who had cultivated jhana/abhiññā in recent previous lives automatically ended up with abhiññā powers upon Arahanthood.
– A good example was Cūḷapanthaka Thero. He automatically attained abhiññā powers with Arahanthood.

[dosakkhayo]

I already know all three of them. What I want to hear is a mechanism that can explain how Arahant can use abhiññā powers despite he/she can not make a javana citta.

Javana of a Citta – The Root of Mental Power
#13
“Finally, These javana cittā have the power to produce suddhāṭṭhaka, the fundamental building blocks of rupa.”

So, Cūḷapanthaka Thero’s iddhividha is based on the javana citta that can produce suddhāṭṭhaka.

But, Arahant can never have javana citta. That’s why the question arises.

Perhaps I had mistakenly extended that Arahant cannot generate javana citta related to akusala to not be able to generate all javana citta.

Or, it may not be this. Anyway, I know something is wrong, but I don’t know what’s wrong.

I’d appreciate any help or advice you can give me.

with metta.

[Lal]

“Perhaps I had mistakenly extended that Arahant cannot generate javana citta related to akusala to not be able to generate all javana citta.”

1. Yes. It is that.
– In a sensory event, the “Avyākata Paṭicca Samuppāda for Vipāka Viññāṇa” operates also for an Arahant.
– However, javana cittas that arise AFTER the vottapana citta DO NOT arise for an Arahant. See #15 in that post.

2. Abhiññā is a different topic. I don’t think we need to get into the details of that. It is a specialized area related to (and goes beyond) jhana.
– I have discussed some aspects (not mechanisms) in “Buddhahood Associated Controversies”
– As the Buddha advised, we need to focus on how suffering arises and how it can be stopped from arising.
– Of course, it helps to discuss some Abhidhamma aspects to see the depth of Buddha Dhamma and the amazing mind of a Buddha who can describe mental phenomena in such minute detail. I think I have done that without getting into abhiññā.
– Not many people can understand the details of Avyākata Paṭicca Samuppāda. As I have stated before, it is not necessary to understand those details if one can understand the basic two types: Akusala-mula PS and Kusala-mula PS (origin of suffering and stopping it).

[dosakkhayo]

“Not many people can understand the details of Avyākata Paṭicca Samuppāda. As I have stated before, it is not necessary to understand those details if one can understand the basic two types: Akusala-mula PS and Kusala-mula PS (origin of suffering and stopping it).”

I’d appreciate your input on it. It helped me a lot.

[Author]

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