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As on page 125 these can be 19 types of citta for the function of patisandhi, bhavanga and cutikiccani, depending on the realm:
2 types of investigating citta accompanied by equanimity
8 types of great resultants
9 rupa and arupa resultants2 + 8 + 9 = 19
A door freed citta performs the rebirth linking for every being.
Page 138 of CMA states it: “…the object of this citta can be of six kinds: it can be any of the five sense objects, either past or present, or it can be a mental object …”
Cuti patisandhi is a door freed process. The mind will advert to the kamma, kamma nimitta or gati nimitta. See page 138 of the CMA.
That means only haddaya is needed to rebirth linking. Every being has that.No, my question was regarding your post Akusala Citta and Akusala Vipāka Citta.
You may add to #4 that it is about akusala vipaka citta. The manodvaravajjana citta is just functional. Or you may mention it that way.
I think it is remarkable that there is no akusala vipaka directly via the mind door or via dhammā. That means only coarser rupa can give akusala/kusala vipaka (coarser than namarupa/dhammā).
The reply from Seng Kiat should give the answer: all six are called dhammārammaṇa. Thus it is clear, that a dhammā is cognized by the mind door process with a manodvaravajjanacitta.
Please see manual of Bhikkhu Bodhi, page 179:
Analysis by way of individuals (ahetuka/duhetuka, guide to § 24)“…nor can such beings attain absorption either by way of jhanas or the path …”
Is this another option to distinguish between ahetuka/duhetuka and tihetuka patisandhi? But what is here “absorption”? Samadhi can be of many kinds.
@ Lang: sometimes a line of a favorite song comes to my mind door. But after a short moment I notice that my mind starts to sing along in silence. If I do not stop there I start singing aloud.
Lal, I think that is the solution as explained in the manual: “... its function then is to advert to the object appearing at the mind door. ...”
Based on that mind door input the mind has to deside how to react. The difference to the pancadvara resultant cittas is that the mind door adverting citta is only functional (not kusala/not akusala).
The process is explained on page 163 in the Bhikkhu Bodhi manual.
Yes, Lang. Every thought that just comes to the mind “out of the blue” is such a dhammā. The mind must come into contact with the outside world to start the thought process …then sanna, vedana, sankhara, vinnana follow or many more citta vithi. The mind never acts based on nothing/no input.
I had a look on page 43 of the manual. I guess for the mind door input it is No. 17 manodvaravajjanacitta, or right column (29) – mind door adverting citta.
This is active in a pancadvara event as well as a mind door event (two functions). See guide to §10.Where does this idea of censoring some versions of Buddha Dhamma come from?
Who is behind the proposal? Is Sutta Central involved or a group in Sri Lanka?The text at CEYLON TODAY was published on May 21 2021. Is that still a draft?
In #1 of the updated post on akusala mula PS it is said:
“One is born in the remaining “good realms” or sugati (and also experience mundane sense pleasures) due to good gati due to alobha, adosa, amoha. The kusala-mula PS operates when actions, speech, and thoughts occur with these three root causes..”But punna abhisankhara are part of akusala muala PS as long as there is avijja (“not knowing/understanding the four noble truths”). That is explained in Vb 6 as “kusalā cetanā kāmāvacarā rūpāvacarā dānamayā sīlamayā bhāvanāmayā”. So it means the good roots of alobha, adosa, amoha still keep one bound to samsara as long as there is avijja.
Punnabhisankhara become kusala only with understanding of the four noble truths.Please see Dhp 372
Natthi jhānaṁ apaññassa,
paññā natthi ajhāyato;
Yamhi jhānañca paññā ca,
sa ve nibbānasantike.Does this verse say that jhana is needed to gain wisdom?
