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Ok, understood. More questions:
Everything in this world is created with PS processes. What is the PS for “getting a glass of water from the kitchen”? For that to happen the person will get the urge to have a glass of water. That requires a sense input. The mind will stick to that idea and act upon. Which PS?
What is namarupa? Is it gati or just mind made ideas, concepts, plans? That was my last point above: Kamma is energy created via sankhara and stored in the mental plane, so it is namarupa? Kamma seems to be apart from citta, cetasika and rupa. But in the ultimate reality that cannot be.
This question about namarupa is linked to pati+iccha. What one likes/dislikes is stored as namarupa, so it is memory or namagotta?
Vb6 explains it that way: “Tattha katamaṁ viññāṇapaccayā nāmarūpaṁ? Atthi nāmaṁ, atthi rūpaṁ. Tattha katamaṁ nāmaṁ? Vedanākkhandho, saññākkhandho, saṅkhārakkhandho— idaṁ vuccati “nāmaṁ”. Tattha katamaṁ rūpaṁ? Cattāro mahābhūtā, catunnañca mahābhūtānaṁ upādāyarūpaṁ— idaṁ vuccati “rūpaṁ”. Iti idañca nāmaṁ, idañca rūpaṁ.”The akusala mula PS works only for abhisankhara (punna/apunna..). Thus is namarupa just pancaupadanakkandha?
Is there a difference between namarupa and dhamma and pancakkandha?
See also post on Citta Vīthi – Processing of Sense Inputs
“4. But in a jhāna samāpatti, a single manōdvāra citta vīthi goes on uninterrupted for long times, with javana citta arising unceasingly :
B B B B B “BC BU MD J J J J J J J J J J J ………..
Thus there is no way to get back to the bhavaṅga state, or for a pañcadvāra citta vīthi or another manōdvāra citta vīthi to arise, and one becomes unaware of what happens in the outside world. Before getting into the samāpatti, one makes a determination on how long to stay in the samāpatti.
This is why the real power of javana citta can be truly displayed by people who can get into jhāna samāpatti. …”See also post on Javana of a Citta – The Root of Mental Power
#1: “..Such javana cittā are responsible for abhisaṅkhāra, those saṅkhāra that are potent and will lead to (good or bad) consequences. Punnabhisaṅkhāra are the meritorious abhisaṅkhāra that will lead to good results, and apuññābhisaṅkhāra are the immoral abhisaṅkhāra that lead to adverse outcomes. ..”
As long as we live in this world there is contact with rupa. That contact triggers sanna and vedana (manosankhara). We cannot avoid or reduce contact, only when sleeping or in samadhi. But life is not samadhi alone.
This is the Kusala Niddesa and only some of the maha kusala citta and the lokuttara kusala citta have the panna-link. The others don’t have it.
“…Tattha katame kusalamūlā? Alobho, adoso, amoho—ime vuccanti “kusalamūlā”. …”
There is the explanation for 4 maha kusala citta in kamavacara.
The first includes all 3 good roots: alobho, adosa, amoho; with amoho as “Tattha katamo amoho? Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi— ayaṃ vuccati “amoho”..The second has only amoho, adoso.
The third has also all 3 good roots with “Tattha katame kusalamūlā? Alobho, adoso, amoho—ime vuccanti “kusalamūlā”
The fourth has only 2 good roots: alobho, adoso.
All 4 are kusala citta even without amoho. In rupavacara and arupavacara kusala citta is also no deeper level of amoho mentioned.
It seems to me that “kusala” here also refers to punna in general.
Bhikku Bodhis Comprehensive Manual of Abhidhamma explains those kamavacara-kusalacittani as:
“These eight types of consciousness are called wholesome (kusala) or meritious (punna) because they inhibit the defilements and produce good results. …”What I do not understand is why are there kusala citta without the panna-link mentioned, e.g. rupavacara kusala citta or arupavacara kusala citta?
“…Tattha katame kusalamūlā? Alobho, adoso, amoho—ime vuccanti “kusalamūlā”. …”
Only some of the maha kusala citta and the lokuttara kusala citta have the panna-link.
Maybe the akusala mula PS operates when the level of understanding is too low, thus avijja is present. In kusala mula PS “amoha” could mean a better level of understanding.
What I also see in the Kusalaniddesa of Vb 6 is what is needed for Nibbana: the lokuttara kusala citta. That is the citta with panna:
“…Tattha katame kusalamūlā? Alobho, adoso, amoho.
Tattha katamo alobho … pe … adoso … pe … amoho? Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ— ayaṃ vuccati “amoho”. Ime vuccanti “kusalamūlā”. …”
There are more kusala citta:
maha kusala citta,
rupavacara kusala citta,
arupavacara kusala citta,
but the link to panna is not shown. So we have kusala (or punnabhi) citta leading to good birth.PS: I just see there are more maha kusala citta explained, some of them have a link from amoho to panna (Tattha katamo amoho? Yā paññā pajānanā … pe … amoho dhammavicayo sammādiṭṭhi— ayaṃ vuccati “amoho”.).
I think this sentence is misleading: “… Therefore, a moral person who has not comprehended Tilakkhana, when they generate alobha/adosa/amoha would still have lobha/dosa/moha ‘on the side, not directly.” (P.S. We could say they are there as anusaya, not coming to the surface)”
A normal person doing a good kamma will do it with the good roots. But this person still does not comprehend the Tilakkhana and thus avijja is present even in the good (punnabhi) sankhara. Avijja is not a cetasika. It is not knowing the truth and therefore the absents of pannindriya.
Agreed, then this has to be corrected: #2 in kusala mula PS
“…One is born in the apāyā or dugati (and also subjected to suffering even when born in good realms) due to bad gati arising mainly due to lōbha, dōsa, mōha. The akusala-mula PS operates when actions, speech, and thoughts occur with these three root causes …”The akusala mula PS operates even with the good roots of alobha, adosa, amoha. As Paṭiccasamuppāda Vibhaṅga Vb 6 says:
“Tattha katame avijjāpaccayā saṅkhārā? Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro, kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.”Thus the akusala mula PS operates with the six roots.
If pannindriya cetasika is part of the citta the kusala mula PS operates.That means the #6 in the post Cetasika (Mental Factors) needs to be written as: “There are 25 sobhana cetasika (beautiful mental factors) that appear only in punnabhi citta. …”
A sobhana citta is not always kusala, but always punna.
What does “vinipatika” mean? The word “vinipāta” means “a place of suffering or bad falling” according to this dictionary: https://glosbe.com/pi/en
In which realm are vinipatika deva? Cannot find it in the table?
The girl was a deva in a past bhava. YT link: දෙව්ලොව විස්තරය – පෙර භවය දකින දරුවෙකු විසින් Buddhist Heaven
Lals comment is in this thread: post on Boy Who Remembered Pāli Suttas for 1500 Years
Yes, agreed. But mano sankhara belong to vipaka citta and do not generate kamma. Dasa akusala means bad kamma. Thus the term mano sankhara is somehow misleading; the term “micca sankappa” is better (“wrong thoughts with intention”).
Of course Paṭiccasamuppādavibhaṅga includes the 3 categories mano …, vaci…, kaya sankhara for the PS step “avijja paccaya sankhara”. One needs to know the context in which the term mano sankhara is used.
Is dasa akusala defined in the Tipitaka as immoral mano, vaci, kaya sankhara? When I see the post Dasa Akusala/Dasa Kusala – Basis of Buddha Dhamma -2 there is no term like this. Many sutta are mentioned there.
