Relating to the kiriya citta and Upanisa sutta threads

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    • #47606
      A while back, I was investigating into some of the similar things that’s being discussed in the kiriya citta and upanisa sutta threads but decided to stopped due to complications.   
      I just finished reading the two threads. Currently, I’m not going to put in the time and effort to completely solve what’s being discussed in those two threads since there’s other dhamma teachings that I need to resolve in my mind first. 
      But since sometime back I have already done some investigation into some of the similar things being discussed in the two threads, I thought I would share some these findings for consideration.
      Page 58-59 (page bar)
      Supramundane consciousness (lokuttaracitta): The word lokuttara, supramundane, is derived from loka = world, and uttara = beyond, transcendent to. The concept of “world” is threefold: the world of living beings (sattaloka), the physical universe (okasaloka), and the world of formations (sankharaloka), that is, the totality of conditioned phenomena, physical and mental. The notion of world relevant here is the world of formations, that is, all mundane phenomena included within the five aggregates of clinging. That which transcends the world of conditioned things is the unconditioned element, Nibbana, and the types of consciousness that directly accomplish the realization of Nibbana are called lokuttaracitta, supramundane consciousness. The other three types are called, in distinction, lokiyacitta, mundane consciousness. 
      Both wholesome and unwholesome consciousness constitute kamma, volitional action. These cittas or states of consciousness that arise through the ripening of kamma are called resultants (vipaka). These constitute a third class of citta distinct from the other two, a class that comprises both the result of wholesome kamma and the results of unwholesome kamma. It should be understood that both kamma and its results are purely mental. Kamma is volitional activity associated with wholesome or unwholesome cittas; its results are other cittas which experience the maturation of kamma. 
      The fourth class of consciousness, according to the division by way of nature, is called in Pali kiriya or kriya, rendered here as “functional.” This type of consciousness is neither kamma or kamma resultant. It involves activity, yet this activity is not kammically determinate and thus is not capable of producing kammic results. 
      Resultant consciousness and functional consciousness are neither wholesome nor unwholesome. Instead, they are classified as indeterminate (abyakata), that is, consciousness which cannot be determined in terms of the dichotomy of wholesome and unwholesome. 
      Page 159 (page bar)
      (iii) If the individual is a worldling or a trainee, the javana cittas will be wholesome or unwholesome (according to the level of attainment in the case of trainee), while if the individual is an Arahant the javanas will be functional. 
      (iv) If a worldling or a trainee applies wise attention (yoniso manasikara), wholesome javanas will arise, while if unwise attention is applied, unwholesome javanas will arise.
      Page 180 – 211 (page bar) on javanas. (Would recommend reading these 30 or so pages)
      Too much to c&p (can’t c&p . . . so have to manually type it out . . .), but will bring up a few things mentioned within those 30 or so pages. 
      Page 195 (page bar)
      In this case . . . any one of the eight sense-sphere javanas . . .arise: When the meditator is about to achieve a jhana, a path, or fruition, first there arises mind-door adverting. Then, in the same cognitive process as the attainment, immediately preceding it, a series of sense-sphere javanas run its course in a quick succession, leading the mind from the sense-sphere plane to the absorption. In the case of a worldling or a trainee, these javanas will be on eof the four wholesome sense-sphere cittas accompanied by knowledge; in the case of an Arahant, one of the four functional sense-sphere cittas accompanied by knowledge.
      In due order as preparation, etc.: In an individual with average faculties, these preliminary javanas occur four times, each one exercising a different preliminary function. (Skipping some paragraphs). 
      In an individual with especially keen faculties, the moment of preparation (parikamma) is omitted, and thus only three preliminary sense sphere javanas occur prior to absorption. 
      Immediately after these cease, etc.: Immediately after the change of lineage citta, as the fourth javana in an individual with keen faculties, or as the fifth javana in one with average faculties, there arises the first javana citta at the level of absorption. This citta may be one of the five fire-material-sphere cittas either wholesome or functional (10), one of the four immaterial-sphere cittas either wholesome of functional (8), or one of the four paths or fruits (8). Thus it can be twenty-six types. 
      Page 197 (page bar)
      Following wholesome consciousness accompanied by joy, etc. When the preliminary functions in the absorption process are performed by either of the two wholesome sense-sphere cittas accompanied by joy and knowledge – that is, in the case of worldlings or trainees – then there can arise thirty-two cittas as javanas in absorption. 
      After (wholesome consciouness) accompanied by equanimity, etc. When the preliminary functions are performed by either of the two wholesome sense-sphere cittas accompanied by equanimity and knowledge – also in the case of worldlings or trainees – then there can arise twelve absorption javanas. 
      After functionals accompanied by joy, etc. Following the two functional sense-sphere cittas accompanied by joy and knowledge – that is, in the case of Arahants only – there arise eight javanas in absorption; the sublime functional javanas of the first four jhanas and the fruition of Arahantship at the level of the first four jhanas.  
      Page 203 (page bar)
      To the Exalted One, etc.: The Twin Miracle (yamakapatihariya) was a feat of physic power the Buddha performed on several occasions during his lifetime . . . After emerging from each jhana, the Buddha reviews its factors, and he does this by an extremely rapid javana process which runs for only four or five cittas. 
      Page 205 (page bar)
      In the cognitive process of attainments, etc.: This is said to show that in the attainments of jhana and fruition, through practice it is possible to extend the duration of the absorption. For beginners the attainment occurs for only one javana moment. With practice the attainment can gradually be increased to two, three, four javanas, etc., while for those who have achieved mastery over the attainment absorption cittas occur in unbroken succession for long periods of time, even for days on end.
      Page 206 (page bar)
      Those beings for whom the functions of rebirth, bhavanga . . . (Skipped a paragraph). 
      In such beings the functional javanas, which are exclusive to Arahants, cannot arise . . .
      Page 207 (page bar)
      Amongst those with triple-rooted (rebirth consciousness), to Arahants, no wholesome or unwholesome javanas arise. Similarly, to trainees and worldlings, functional javanas do not arise.  Nor do javanas associated with wrong view and doubt arise to the trainees. To non-returner individuals there are no javanas associated with aversion. But the supramundane javanas are experienced only by noble ones according to their respective capacities. 
      At the path of stream-entry, the defilements of wrong views and doubt are eradicated; thus javanas associated with wrong views or doubt cannot arise in trainees. Non-returners have eliminated the defilement of aversion, and therefore no longer experience cittas rooted in aversion. 
    • #47607

      Feel free to ask questions if there are any. 

    • #47629

      It seems far from what TripleGemStudent is trying to ask, but I wonder what each of these three words means: satta loka, okasa loka, and sankhara loka. I only saw them in the footnote of Nikaya text in Korean translations, but it gave me too little information. I would like to know the meaning of those words. Further, what kind of picture would I get if I drew a Ben diagram of these three concepts? And can these concepts be expressed using pancakkhandha or sankhata? Or can they be explained more easily without doing it those way?

    • #47630

      Dosakkhato wrote: “I wonder what each of these three words means: satta loka, okasa loka, and sankhara loka.”

      • This is information overload.
      • I am not saying that it is useless. However, one needs to learn the basic concepts first. By that, I mean concepts like “purana kamma”, “nava kamma,” “ajjhatta vinnana,” “bahidda vinnana,” etc.
      • There will be new information on those concepts in the next post. It will be out before the Zoom session planned, hopefully by Friday.
      1 user thanked author for this post.
    • #47631

      OK. I agree with the importance of getting basics before advanced knowledge. Please keep going by what you seem good.

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