There are 3 levels of kilesa namely, anusaya-kilesa, pariyutthana-kilesa and Vitikkakama-kilesa.

 Vitikkakama-kilesa is the coarse kilesa, causing one to break the sila (precepts) and perform duccarita kamma (wrong action) physically or verbally.  To virati is to refrain from Vitikkakama-kilesa with sila.

 Pariyutthana-kilesa is the medium kind of kilesa that arises with akusala-citta but not to the point of breaking the sila and performing duccarita kamma.  To refrain from pariyutthana-kilesa momentarily is called vikkhambhana-pahana with jhana-kusala-citta.

 Anusaya-kilesa is a very fine kilesa.  When kilesa has not been eradicated, the anusaya-kilesa would settle like sediment in the cittas that arise and fall away in continuation, like a seed, a paccaya for pariyutthana-kilesa to arise.  All kilesa would be completely eradicated, never to arise again, when the lokuttara-magga-citta clearly realizes the ariya-sacca-dhamma by experiencing the characteristics of nibbana according to the levels of the magga-citta, which completely eradicates kilesa according to the levels of the specific magga-citta.

 Before the enlightenment of the Buddha there were people who observed the precepts, abstaining from wrong doing and developing samatha-bhavana unto the arupa-jhana of the highest level, the nevasannanasannayatana-jhana and temporarily suppressed kilesa as vikkhambhana-pahana.  But none were able to eradicate anusaya-kilesa.  When the Buddha had accumulated his parami for four asankheyya and a hundred thousand kappa, he became enlightened of the anuttarasammasambodhinana (the supreme omniscient self-enlightenment) as the Sammasambuddha the Arahanta.

 He manifested the way to practice towards the realization of the ariya-sacca-dhamma so that there were many ariya-sankha-savaka (disciples) who attained the ariya-sacca-dhamma, eradicating kilesa.  As long as there are those who study and practice the dhamma according to what he became enlightened with and manifested in detail all through 45 years, they continue to do so.  The dhamma manifested by the Buddha is refined, intricate, and profound because he manifested the characteristics of realities with which he became enlightened by having fully realized the truth about the specific realities.  Any who do not conscientiously study the dhamma he manifested to rightly understand it, would not be able to develop panna to fully realize the characteristics of realities and be able to eradicate kilesa.

 For panna to be able to fully realize the characteristics of realities as they really are, there must be right understanding from the start what are the realities that panna would fully realize the truth about: which is all that are real, that are appearing through the eyes, ears, nose, tongue, bodysense and mind at this very moment.  It means that when there is seeing, hearing, smelling, tasting, knowing bodysense contact and thinking, there is no knowledge of the true characteristics of realities as they truly are.  The Buddha manifested the realities that arise, appear and evolve through the eyes, ears, nose, tongue, bodysense and mind every day at each instant in detail, so one might see the harm of akusala-dhamma and samsara-vatta.  Since one does not see the harm, one would not endeavor and persist in developing vipassana, which is the panna that fully realizes the characteristics of realities appearing as they truly are normally until kilesa can be eradicated.

The development of samatha-bhavana and that of vipassana-bhavana differ in the aramana and the levels of panna.  The former has aramana which render the mahakusala-nana-sampayutta-citta peaceful upon contemplation until it is steadily and uniquely based on a unique arammana. Vipassana-bhavana has paramattha-aramana, namely nama-dhamma and rupa-dhamma, that arise, appear and fall away as aramana, which the mahakusala-nana-sampayutta-citta begin to take note of, examine arammana by arammana, regularly, constantly until it knows that they are realities that are not entities, persons, or the selves.  The result of samatha-bhavana is to be born a brahma-puggala in the brahma-bhumi.  The result of vipassana-bhavana is that panna, fully realizes the characteristics of realities as they truly are and eradicates kilesa completely according to the level of lokuttara-magga-citta with nibbana as arammana unto the level of arahanta-magga-citta, which completely eradicates all kilesa so samsara-vatta would end with no more rebirth.

 Those who develop vipassana-bhavana must be straight and true and know that they still have all the kilesa.  They must not desire to eradicate lobha first, because the ordinary person cannot precipitate to being an arahanta immediately because they must first eradicate the lobha that arises with sakkayaditthi, that clings to realities that arise concurrently as the selves, entities and people.  Only then would other kilesa be eradicated in sequence, respectively.

 Since one does not know that the instant of seeing is not the self, entity or person, how can one abandon kilesa, or its effects?  The same applies to hearing, smelling, tasting, and knowing bodysense contact.

 Each reality arises, falls away and disappearing completely very rapidly at all times.  The Buddha manifested the way to practice to develop panna to realize the truth about realities: that there is only one way, the development of the eightfold ariya-magga namely samma-ditthi (panna-cetasika), samma-sankappa (vitaka-cetasika), samma-vaca (samma-vaca-cetasika), samma-kammanta (samma-kammanta-cetasika), samma-ajiva (samma-ajiva-cetasika), samma-vayama (viriya-cetasika), samma-sati (sati-cetasika) samma-samadhi (ekaggata-cetasika).

At first, before the lokuttara-citta arises, the fivefold path (excluding the virati because virati arise one at a time, the 3 virati-cetasika will arise concurrently only in the lokuttara-citta) would arise and perform their functions together in the instant that sati is mindful of the characteristics of realities that are either nama-dhamma or rupa-dhamma, through the eyes, ears, nose, tongue, bodysense or mind.  And the panna-cetasika that arises concurrently with samma-
 sati at that instant would start to take note, examine and know the characteristics of the specific nama-dhamma or rupa-dhamma  little by little, regularly and constantly until there is clear knowledge whether it is nama-dhamma or rupa-dhamma.

 Realities that appear through the eyes, ears, nose, tongue, bodysense and mind are categorized as the 4 sati-patthana.  When sati arises to be mindful of the characteristics of distinct realities as

 1) Kayanupassana-satipatthana: whenever sati arises to be mindful of the characteristics of rupa through the bodysense, it is kayanupassana-satipatthana.

 2) Vedananupassana-satipatthana: whenever sati arises to be mindful of the characteristics of feelings that appear, it is vedananupassana-satipatthana.

3) Cittanupassana-satipatthana: whenever sati arises to be mindful of the characteristics of distinct kinds of citta, it is cittanupassana-satipatthana.

4) Dhammanupassana-satipatthana: whenever sati arises to be mindful of the characteristics of the rupa-dhamma or nama-dhamma, it is dhammanupassana-satipatthana.

The word satipatthana has 3 meanings:

1) Satipatthana is the paramattha-arammana or nama-dhamma and rupa-dhamma that sati is mindful of (the 4 satipatthana).

2) Satipatthana is the sati-cetasika that arises with kamavacara-nanasampayutta-citta that is mindful of the arammana that are satipatthana.

3) Satipatthana is the path taken by the Sammasambuddha the Arahanta and the ariya-savanna.

It is extremely difficult and infrequent for the eight ariya-magga or the development of the 4 satipatthana to be mindful of the characteristics of each reality that arises and appears through the eyes, ears, nose, tongue, bodysense and mind each day to arise, according to the causes: avijja, lobha and all the akusala-dhamma accumulated over such a long period of time in the samsara-vatta, even including this lifetime each day since our birth.  Those who understand the causes and results of realities as they truly are would therefore be persistent in listening to, studying and examining the dhamma to understand about realities through the eyes, ears, nose, tongue, bodysense and mind until it becomes paccaya to compose satipatthana to arise and to be correctly mindful, take note, examine and study the characteristics of the realities appearing according to what one has heard and understood.  All dhamma, including satipatthana and the eightfold ariya-magga, are anatta.  They could arise when there are paccaya or when the mahakusala-nana-sampayutta has been sufficiently accumulated, there would be no more turning towards other practices than mindfulness, noting and examining nama-dhamma and rupa-dhamma that is appearing through the eyes, ears, nose, tongue, bodysense and mind.

Those who develop panna are straightforward.  When satipatthana arises they know it is different from the moment of forgetting sati.  When satipatthana first arises, it does not clearly realize the characteristics of nama-dhamma and rupa-dhamma.  The perseverance that arises concurrently with satipatthana, that is mindful of, takes note and studies the characteristics of nama-dhamma and rupa-dhamma that appear are therefore the 4 sammappadhana (the right perseverance): sanvarapadhana, pahanapadhana, bhavanapadhana and anurakkhanapadhana.

    Sanvarapadhana is the perseverance in not allowing akusala-dhamma (that has not arisen) to arise.
    Pahanapadhana is the perseverance in abandoning akusala-dhamma that has arisen.
    Bhavanapadhana is the perseverance in making kusala-dhamma (that has not arisen) arise.
    Anurakkhanapadhana is the perseverance in developing to the most steadfast and complete the kusala-dhamma that has already arisen.

The perseverance that form the 4 sammappadhana would be basis for the success, together with other sampayutta-dhamma that arise concurrently with realities that are the 4 iddhipada:

 1) Chandiddhipada is the chanda-cetasika or the satisfaction from noting, examining and knowing the characteristics of nama-dhamma and rupa-dhamma appearing as they really are. (Sammohavinodani Atthakatha Vibbhangapakarana Iddhipadavibbhanganidesa)Achieving results based on gratification is like a minister's son who is not remiss in his duties in serving the king, thus receiving titles to that affect.

  2) Viriyiddhipada is the viriya-cetasika, the perseverance in taking note, examining, knowing the characteristics of nama-dhamma and rupa-dhamma appearing. 1Achieving results based on perseverance like a minister's son who pleases the king by being indomitable in his functions thus receiving titles.

 3) Cittiddhipada is the citta. 2Achieving results based on citta is like a minister's son who receives titles because of his right birth and nature.

 4) Vimansiddhipada is the panna-cetasika that ponders, notices, examines the characteristics of realities. 3Achieving results based on panna is like a minister's son who receives titles based on his knowledge.

 These minister's sons all achieve their titles by right of their respective efficiencies.

The functions of these 4 iddhipada depend on the accumulation and development of the five indriya, which are the principal realities in leading towards samma-magga, the right way to practice. The five indriya:

 1) Saddhindriya is the saddha-cetasika, the principal element of having saddha to be mindful of the characteristics of realities appearing.

 2) Viriyindriya is the viriya-cetasika, the principal element of not being
  lazy, not being discouraged to be mindful of realities appearing.

 3) Satindriya is the sati-cetasika, the principal element of not forgetting, being mindful of the characteristics of realities appearing.

 4) Samadhindriya is the ekaggata-cetasika, the principal element of being steadfast in the arammana appearing.

 5) Pannindriya is the panna-cetasika, the principal element of pondering, examining, and taking note of the characteristics of realities appearing.

When the five indriya have been developed to become a strong reality unwavering in the study of any arammana appearing, it becomes the 5 bala (powerful realities) namely

 1) Saddha-bala          unperturbed by lack of faith.
 2) Viriya-bala            unperturbed by discouragement.
 3) Sati-bala                  unperturbed in mindfulness of any reality that appears.
 4) Samadhi-bala         unperturbed by agitation and instability.
 5) Panna-bala            unperturbed by ignorance.

 For saddha, viriya, sati and samadhi to become powerful realities, panna must be bala from knowing the characteristics of nama-dhamma and rupa-dhamma more thoroughly so it is unperturbed to be mindful of how the instant of seeing is nama-dhamma and rupa-dhamma.  The same applies to the instant of hearing, smelling, tasting and knowing bodysense contact.
When panna which has arisen with sati that is mindful of the characteristics of nama-dhamma and rupa-dhamma has matured to become vipassana-nana of the respective level, it would be composed of the seven bojjhanga, the principal dhamma in the enlightenment of the ariya-sacca-dhamma.  The seven bojjhanga are:

 1) Sati-sambojjhanga
    The principal element of enlightenment: sati-cetasika
 2) Dhammavicaya-sambojjhanga
    The principal element of enlightenment: panna-cetasika
 3) Viriya-sambojjhanga
    The principal element of enlightenment: viriya-cetasika
 4) Piti-sambojjhanga
    The principal element of enlightenment: piti-cetasika
 5) Passaddhi-sambojjhanga
    The principal element of enlightenment: kaya-passaddhi-cetasika and citta-passaddhi-cetasika
 6) Samadhi-sambojjhanga
     The principal element of enlightenment: ekaggata-cetasika
 7) Upekkha-sambojjhanga
     The principal element of enlightenment: tatramajjhattata-cetasika

 When panna has been fully developed and ready to clearly realize the ariya-sacca-dhamma, composed with the principal elements of enlightenment which are the seven bojjhanga, and complete with the 37 bodhipakkhiyadhamma (the 4 sati-patthana, the 4 sammappadhana, the 4 iddhipada, the 5 indriya, the 5 bala, the 7 bojjhanga, the 8 constituents of the magga), the lokuttara-citta, composed of all the 8 constituents of the magga in its entirety, namely samma-ditthi-cetasika, samma-sankappa-cetasika, samma-vaca-cetasika, samma-kammanta-cetasika, samma-ajiva-cetasika, samma-vayama-cetasika, samma-sati-cetasika and samma-samadhi, would arise to clearly realize the reality of nibbana as magga-vithi through the mano-dvara:

                      Bhavanga                       as vipaka-nanasampayutta-citta.
                      Bhavanga-calana             as vipaka-nanasampayutta-citta
                                                        (of the same type as the bhavanga.)
                      Bhavangupaccheda         as vipaka-nanasampayutta-citta
                                                        (of the same type as the bhavanga.)
                      Mano-dvaravajjana         as kiriya-citta.
                          Parikamma                    as mahakusala-nanasampayutta-citta.
                          Upacara                          as mahakusala-nanasampayutta-citta
                                                        (of the same type as the parikamma.)
                          Anuloma                         as mahakusala-nanasampayutta-citta
                                                                  (of the same type as the parikamma.)
Javana   -           Gotrabhu                        as mahakusala-nanasampayutta-citta
citta                                                  (of the same type as the parikamma.)
                          Sotapattimagga-citta   as lokuttara-citta.
                          Sotapattiphala-citta     as lokuttara-vipaka-citta.
                          Sotapattiphala-citta      as lokuttara-vipaka-citta.
                     Bhavanga-citta                  as vipaka-nanasampayutta-citta.

 Whatever level of lokuttara-jhana-citta the citta is, it arises with the principal element of jhana of that respective level.  If it is the lokuttara-duttiyajhana, there would be no vitakka-cetasika, which is a samma-sankappa, arising concurrently.  If it is the lokuttara-tatiyajjhana, there would be no vicara-cetasika arising with it. If it is the lokuttara-catutthajjhana, there would be no piti-cetasika arising. If it is the lokuttara-pancama-jhana, there would be upekkha- vedana arising in place of the somanassa-vedana.

 The magga-vithi-citta of those who can attain the ariya-sacca-dhamma rapidly as tikkha-puggala does not need to have parikamma, therefore the magga-javana-vithi would have only one instant of upacara, one of anuloma, gotrabhu, magga-citta each and three instants of phala-citta instead of two, making altogether 7 instants.

 When the magga-vithi-citta has fallen away, the bhavanga-citta would arise for several instants in continuation.  Then the paccavekkana-vithi would arise to examine the magga-citta for an instant, the phala-citta another, the nibbana, the eradicated kilesa, the remaining kilesa each, forming altogether the 5 vara of paccavekkana-vithi.  After the magga-vithi has fallen away, the paccavekkana-vithi must always arise in sequence.  Therefore, the ariya-puggala would not mistake the status of his attainment so that the sotapanna would not mistake himself for
 the sakadagami-puggala, nor would the sakadagami, the anagami, the arahanta likewise.

 In the attainment of the next level of ariya-sacca-dhamma, the sakadagami-magga-vithi, the anagami-magga-vithi and the arahanta-magga-vithi, the mahakusala that is gotrabhu would change into vodana (increased in purity) because they have transcended the status of ordinary people.

 Before the magga-vithi-citta could arise, the mahakusala-nanasampayutta-citta would arise to be mindful, study and know the characteristics of nama-dhamma and rupa-dhamma of each rebirth until the panna that takes notes and knows the characteristics of nama-dhamma and rupa-dhamma would increase. When the panna is full, steadfast to a certain level, the mahakusala-nanasampayutta-citta that is a vipassana-nana would arise to clearly realize the characteristics of nama-dhamma and rupa-dhamma respective the level of vipassana-nana through the mano-dvara, namely:

 The mahakusala-nanasampayutta-citta would arise to clearly realize, experience fully the characteristics of nama-dhamma and rupa-dhamma that are completely separate, arammana by arammana.  The world appears as a reality void of the self.  At that moment there is no atta-sanna that used to remember realities assembled as the world.  Then the sanna of the characteristics that are anatta of the specific reality can begin to arise and the sati-patthana must be mindful of the anatta-sanna that has been experienced when examining the
 characteristics of nama-dhamma and rupa-dhamma thereafter.  Because without being increasingly mindful of the anatta-sanna already experienced in the nama-rupa-pariccheda-nana, the atta-sanna accumulated for such a long time throughout samsara-vatta cannot be eradicated.

 After the vipassana-nana has fallen away, the world would appear assembled as before.  Those who develop sati-patthana would know exactly the differences between the instant when the vipassana-nana arises and when not.  After the vipassana-nana has completely fallen away, ignorance and uncertainty about other nama-dhamma and rupa-dhamma would arise again because they have not been absolutely eradicated.  The nama-rupa-pariccheda-nana is a nata-parinna, the nana that knows only the characteristics of the reality that appears uniquely at the moment of vipassana-nana.  At the instant of vipassana-nana there is no ignorance and uncertainty about the characteristics of realities appearing. The nama-rupa-pariccheda-nana is the first step of vipassana-nana leading to the development of the next levels of increasingly clear realization of the characteristics of nama-dhamma and rupa-dhamma.

When sati-patthana has continued further to be mindful, examine and take notes of the characteristics of nama-dhamma and rupa-dhamma appearing, it would realize that each instant that arammana appears, the consciousness would arise according to paccaya, which are the arammana.  If the distinct arammana does not appear, the nama-dhamma that knows that arammana cannot arise.  The appearance of each arammana would allow panna to see the characteristics of being paccaya of the appearing dhamma.  The characteristics of anatta of all dhamma could then be known and gradually the focus on, and the self-involved attention to the arammana would be attenuated.  The instant the eightfold magga, which is a sankhara-khandha, has developed to the fullest, it would cause the second vipassana-nana, the paccayapariggaha-nana, to arise and realize the arising of nama-dhamma and rupa-dhamma according to paccaya at the instant that the specific realities arise, for example, the realization of the arising of the hearing consciousness or of sound, that of the arising of sukha-vedana or dukkha- vedana or thinking consciousness, which would appear in their separateness arammana by arammana in characteristics void of the self etc.

The vipassana-nana fully realizes the characteristics of realities that arise and appear normally but the realization is through the mano-dvara.  It severs the characteristics of each arammana in manner completely voiding all other things as well as the self.  After the vipassana-nana has completely fallen away, the world would appear assembled as before.

 The sammasana-nana is the panna that fully realizes the rapid arising and falling away in sequence of nama-dhamma and rupa-dhamma.  When it is not vipassana-nana, even though there is knowledge through reasoning that nama-dhamma and rupa-dhamma arise and fall away very rapidly, the arising and falling away would not be apparent.  Even in the first and second vipassana-nana, the realization of the characteristics of nama-dhamma and rupa-dhamma is only that of each nama-dhamma or rupa-dhamma one at a time.

The first, second and third vipassana-nana are taruna-vipassana, the vipassana of the beginning level, therefore, they are still weak, not balava-vipassana or vipassana-nana that is strong, as are the higher levels of vipassana-nana.  Taruna-vipassana still reflects upon nama-dhamma and rupa-dhamma that is being realized if in an aspect void of the world that used to appear assembled.

Since there is still thinking about nama-dhamma and rupa-dhamma that is being realized, they are called cinta-nana, which makes people mistake the 3 vipassana-nana for the instants of mindfulness, noting and knowing the characteristics of nama-dhamma and rupa-dhamma and more clearly understanding them.  But as long as vipassana-nana has not yet arisen, there can be no knowledge when and where the vipassana-nana that clearly realizes the characteristics of nama-dhamma and rupa-dhamma through the mano-dvara would arise as being anatta, and which and how many nama-dhamma and rupa-dhamma would appear as arammana.

  Some might understand that the moment of mindfulness, examination of and noting the characteristics of nama-dhamma and rupa-dhamma and thinking,  is already the clear knowledge of nama-rupa-pariccheda-nana.  This is because they do not know yet that vipassana-nana must arise and appear as being anatta like all other nama-dhamma, and that it is the realization of the sequential characteristics of nama-dhamma and rupa-dhamma through the mano-dvara with the other dvara apparently excluded by the mano-dvara.  Contrarily, when the vipassana-nana does not arise, even though the mano-dvara-vithi-cittas arise in interposition of all panca-dvara-vithi-cittas, the mano-dvara-vithi would not appear because it would be hidden by the arammana of the panca-dvara-vithi-citta.

Some might think that when one has reasoned that such nama arise from such rupa and such rupa from such nama, there is already vipassana-nana as paccayapariggaha-nana.  But until the nama-rupa-pariccheda-nana arises, no other vipassana-nana can arise.  And after the nama-rupa-pariccheda-nana has arisen, it is impossible to mistake the instant which is not vipassana-nana as a vipassana-nana. Those for whom vipassana-nana, has already arisen would know the quality of anatta of the vipassana-nana: that vipassana-nana would arise according to the eightfold magga (ordinarily the fivefold magga arises) that gradually composes unto completion as the specific vipassana-nana.  Thus the specific vipassana-nana would arise according to causes and conditions.  Therefore, they develop the causes, namely sati-patthana, are mindful, study, examine, take note and know the characteristics of nama-dhamma and rupa-dhamma normally, continually, increasingly and more conscientiously.

  Some think that when sammasana-nana arises they would see nama-dhamma arising and falling away as little spheres, one after another.  Nama-dhamma is not rupa-dhamma.  Since they have no knowledge of the characteristics of nama-dhamma, not having developed sati-patthana to be mindful of the characteristics of specific kinds of nama-dhamma, which is the element of consciousness, they think that nama-dhamma that arises and fall away has the characteristics of a certain rupa.  Those who are impatient to have vipassana-nana arise immediately would try to do other things rather than be mindful, examine and take note of the characteristics of nama-dhamma and rupa-dhamma that arise and appear according to the causes and conditions as they truly are.  But it is impossible to rush panna at all.  The only hetu to develop panna to gradually grow is sati-patthana normally, in ordinary everyday life.  If one does anything else, it is certain that the wrong result will issue from the wrong causes.  Wrong practice comes from desiring quick results because there is no understanding of the correct way to practice.  Lobha-mula-citta with wrong view would be miccha-magga that leads to miccha-vimutti or the wrong freedom because it would not be the right freedom from kilesa but which is mistaken as such.

 Even though the third vipassana-nana realizes the rapid and continuous rising and falling away of nama-dhamma and rupa-dhamma, panna would still not be conscientious or refined enough to abandon or see the harm of the arising and falling away of nama-dhamma and rupa-dhamma because the great rapidity conceals the harm of the arising and falling away in sequence.   Therefore panna must be developed further to reach the next level of plenitude, when it can penetrate the arising and falling away of each kind of nama-dhamma and rupa-dhamma even more clearly.  None can endeavor otherwise but to continue to examine unwaveringly the characteristics of no matter which kinds of nama-dhamma and rupa-dhamma: any level of kusala-dhamma, akusala-dhamma, through eyes, ears, nose, tongue, bodysense or mind.  The vipassana-nana of the fourth level, the udayabbaya-nana, clearly realizes the arising and falling away of each kind of nama-dhamma and rupa-dhamma.  The Udayabbaya-nana would arise only when the tirana-parinna, which is panna that can examine the characteristics of nama-dhamma and rupa-dhamma thoroughly through all six doorways, reaches fullness.  As long as sati-patthana has not yet been mindful and known the characteristics of nama-dhamma and rupa-dhamma clearly through all six dvara the udayabbaya-nana would not have any paccaya to arise.

 Those who develop the ariya-magga, namely the right samma-magga, would know that there is no way at all to experience the reality of nibbana, which is the dhamma that eradicates kilesa, if one had not developed panna to know the reality appearing ordinarily as they really are.  To clearly experience the reality of nibbana without the panna having examined the characteristics of nama-dhamma and rupa-dhamma, the six dvara thoroughly and conscientiously is impossible.
 Because without knowing the characteristics of nama-dhamma and rupa-dhamma really thoroughly there can be no knowledge of the differences in the characteristics of each nama-dhamma and rupa-dhamma.  Without such a knowledge though all six dvara there can be no clear realization of the arising and falling away of nama-dhamma and rupa-dhamma.  And without the realization of the arising and falling away of nama-dhamma and rupa-dhamma, there can be no eradication of ignorance, uncertainty and wrong view about realities.

 Even though the udayabbaya-nana had realized the rising and falling away of distinct characteristics of nama-dhamma and rupa-dhamma very clearly, the pleasure and satisfaction in, and clinging to the realities, accumulated throughout the eternity of samsara-vatta, it's still tenacious.  This demonstrates the deep-rootedness of avijja and tanha in being the self.  So panna must be further developed by the sati-patthana being mindful of the characteristics realized: the arising and falling away of nama-dhamma and rupa-dhamma, which had appeared to the udayabbaya-nana, then there must be conscientiousness in the examination of the arising and falling away of nama-dhamma and rupa-dhamma appearing so that panna could see the meaninglessness of nama-dhamma and rupa-dhamma that fall away in continuation.  When sati-patthana had developed and panna had increased until there is plenitude of paccaya, the bhanga-nana would arise to clearly realize the absence of substance of the arising and continuous falling away of realities appearing as the pahana-parinna, which leads to the development of parinna of the next levels, which will start to attenuate pleasure in realities as the selves, entities and persons.

 When the bhanga-nana had fallen away, the developer of the sati-patthana would know that kilesa had the power to arise and evolve with accumulation.  Even though there is intention to be mindful of the continuous falling away of the nama-dhamma and rupa-dhamma, the belief in the self is still tenaciously rooted and can only be attenuated precisely by seeing the harm of the falling away of nama-dhamma and rupa-dhamma.  Therefore sati-patthana and panna would continue to be mindful of the characteristics of nama-dhamma and rupa-dhamma by examining the harm of the falling away in sequence of nama-dhamma and rupa-dhamma.  When panna is plenary with paccaya the bhaya-nana would arise to see the harm of nama-dhamma and rupa-dhamma in the instant it is clearly realizing the arising and falling away of nama-dhamma and rupa-dhamma.

 Even though the bhaya-nana had seen the harm of the arising and falling away of nama-dhamma and rupa-dhamma, when the bhaya-nana had fallen away, the pleasure in taking nama-dhamma and rupa-dhamma for the self would not be eliminated.  The developers of sati-patthana would know that their knowledge of the harm of nama-dhamma and rupa-dhamma must be increased in various aspects until it attenuates even further the attachment to nama-dhamma and rupa-dhamma as the self.  When sati is mindful of the characteristics of realities that arise and fall away, panna would see the harm of the arising and falling away of nama-dhamma and rupa-dhamma more thoroughly until the moment the paccaya is plenary and ready to induce the arising of adinava-nana, then the adinava-nana would arise to clearly realize the harm of nama-dhamma and rupa-dhamma that arise and fall away at that instant.

 When there has been full realization of the harm of sankhara-dhamma like a house that is completely in flames, the pleasure in life would be attenuated by clearly knowing the disillusionment in the characteristics of nama-dhamma and rupa-dhamma that appear, thereby being the nibbida-nana.

 When panna has realized more clearly the disillusionment in nama-dhamma and rupa-dhamma that arise, the panna, that desires to transcend nama-dhamma and rupa-dhamma that appear and fall away at that instant, would arise.  The panna that wants to transcend nama-dhamma and rupa-dhamma is the muncitukamyata-nana.

 When the panna that wishes to transcend nama-dhamma and rupa-dhamma has arisen, the panna would then continue to examine the tilakkhana (the three characteristics) of all sankhara-dhamma according to the aspect of anicca-lakkhana, dukkha-lakkhana and anatta-lakkhana still further.  Then realize the anicca-lakkhana of all sankhara-dhamma that arise and fall away by being ultimately inconstant realities: momentary, unstable, changing, impermanent, meaningless.  It would fully realize the dukkha-lakkhana of sankhara-dhamma that arise and fall away by being constantly oppressive, inevitable, irremediable, dangerous, or are realities that are not pleasant, unattractive.  It would clearly realize the anatta-lakkhana of sankhara-dhamma that arise and fall away in sequence as being lost, ending, no one's possession, under no one's control. The panna that realizes fully the three characteristics of all sankhara-dhamma is the patisankha-nana.

 When the panna that clearly realizes the tilakkhana of all sankhara-dhamma has increased, it would attenuate the once apparent permanence, pleasure, and the self, so that indifferent towards sankhara-dhamma arises because there is clear knowledge that as long as time has not come to fully realize and experience the characteristics of nibbana, by having nibbana as arammana, then there would continue to be examination of one of the tilakkhana as arammana. The panna that clearly realizes the indifference towards sankhara-dhamma that arise and fall away and appear is the sankharupekkha-nana. Sankharupekkha-nana is the vipassana that has attained the summit as vutthanagamini-panna, meaning the panna which is the cause to transcend the status of the ordinary person when the magga-vithi arises.

 The anuloma-nana is a vipassana-nana in the magga-vithi.  It is favorable to the full realization of the ariya-sacca-dhamma. The anuloma-nana comprises the three mahakusala-nanasampayutta-citta, namely parikamma, upacara and anuloma.  The three instants of mahakusala-nanasampayutta-citta have one of the tilakkhana as arammana.  That is to say, they have either the anicca-lakkhana of sankhara-dhamma as arammana; the dukkha-lakkhana of sankhara-dhamma as arammana; or the anatta-lakkhana of sankhara-dhamma as arammana, which is favorable to the relinquish of arammana that are sankhara-dhamma.

 (Saccasankhepa, 357)For the tikkha-puggala, those whose panna is strong and able to attain the ariya-sacca-dhamma rapidly, there are two instants of anuloma-nana, omitting the instant of parikamma and increasing the phala-citta to three instants.

 After the three instants of anuloma-nana (for the manda-puggala, those who are slower to attain the ariya-sacca-dhamma than the tikkha-puggala) or two instants for the tikkha-puggala had fallen away, the gotrabhu-nana, the mahakusala-nanasampayutta-citta would arise in sequence by turning towards nibbana as arammana and becoming asevana-paccaya for the sotapatti-magga-citta to arise in sequence with nibbana as arammana; by being the lokuttara-kusala-citta that eradicates kilesa completely.

 Normally the seven instants of the same process of javana-vithi would have the same arammana.  But in the magga-vithi the seven instants of javana have different arammana as follows.  The instants of parikamma, upacara and anuloma have one of the three tilakkhana as arammana but the gotrabhu, magga-citta, and two phala-cittas have nibbana as arammana.  Since the gotrabhu-citta is the first mahakusala-citta with nibbana as arammana, it is, therefore, like the avajjana of the sotapatti-magga-citta with nibbana as arammana, which follows the gotrabhu-citta.  Then the sotapatti-magga-citta would perform the function of eradicating kilesa.

 A passage in the Atthasalini Cittupadakandha Vannalokuttarakusala and Visuddhimagga nanadassanavisuddhiniddesa compares the anuloma-nana and gotrabhu-nana to a man who looks up at the moon in the night, when the clouds hide the moon from view.  Suddenly a gust of wind blows away the dark clouds, another gust blows away the scattered clouds, and still another the mist that covers the moon.  Thus he can see the cloudless moon. Nibbana is like the moon, the three anuloma-nana the three gusts of wind, the gotrabhu-nana like the man who sees the moon without the veiling clouds.

 The three instants of anuloma-nana are like the three gusts of wind which disperse the covering clouds from the moon, but which cannot itself see the moon.  The anuloma-nana can disperse the darkness that covers sacca but cannot see nibbana and the man can see the moon but cannot get rid of the clouds.  In the same manner that the gotrabhu-nana can see nibbana but cannot disperse the darkness or kilesa.

After the gotrabhu-citta has fallen away, the sotapatti-magga-citta that arises in sequence would transcend the status of ordinary person to that of an ariya-puggala.  The sotapatti-magga-citta would arise to eradicate kilesa completely according to the level of the lokuttara-panna

After the sotapatti-magga-citta, which is the lokuttara-kusala-citta, has fallen away, it  becomes paccaya for the sotapatti-phala-citta, which is a lokuttara- vipaka-citta, to arise in sequence without any other citta interposing. The lokuttara-kusala-citta is akaliko (with immediate result), being kamma-paccaya that makes lokuttara-vipaka-citta arise and fall away subsequently without any other citta in between.  The lokuttara-vipaka-citta is different from other vipaka-cittas in performing javana-kicca following two or three instants of lokuttara-kusala-citta in the magga-vithi and the lokuttara-vipaka is the phala-citta that arises after the magga-vithi, exclusively performing the javana-kicca, never functioning as any other vipaka-citta.

 After the magga-vithi-citta has fallen away, the bhavanga-citta would arise in continuation after which the mano-dvara-vithi-citta would arise and examine the reality that has just been fully realized process by process, one examining the instant of magga-citta, another the phala-citta, another the kilesa that has been eradicated, still another the remaining kilesa and finally nibbana.

 For those who attain arahanta-magga and arahata-phala, there is no examination of the rest of the kilesa because the arahanta-magga-citta eradicates all the kilesa completely, without any remnants.

 In some places the 16 vipassana-nana are manifested as 9 vipassana-nana,
 which are balava-nana, as follows:

 1) Udayabbaya-nana
 2) Bhanga-nana
 3) Bhaya-nana
 4) Adinava-nana
 5) Nibbida-nana
 6) Muncitukamyata-nana
 7) Patisankha-nana
 8) Sankharupekkha-nana
 9) Anuloma-nana

 In some places 10 vipassana-nana are manifested, beginning with the sammasana-nana up to anuloma-nana.  The reason that the vipassana-nana is manifested from the first to the anuloma-nana is that it gradually becomes sharper and stronger until they are favorable to having nibbana as arammana.

The development of sati-patthana making panna sharper, stronger and purer unto vipassana-nana of respective levels is the seven visuddhi (purity) namely:

1) Sila-visuddhi: when the sati is mindful of the characteristics of nama-dhamma and rupa-dhamma which, at that moment, the sila is visuddhi (exempt) from ignorance about the paramattha-dhamma, which are not the selves.  When sati-patthana does not arise, there is no sila-visuddhi because there is mistaking the sila for us, for the selves.

  2) Citta-visuddhi: the different levels of samadhi, the instant sati is mindful of the characteristics of nama-dhamma and rupa-dhamma, and whenever the jhana-citta is the arammana of sati-patthana.  At that moment the jhana-citta is citta-visuddhi because then there is no clinging to the jhana-citta as us or the selves.

 3) Ditthi-visuddhi: the nama-rupa-pariccheda-nana, the nana that clearly realizes the characteristics of nama-dhamma and rupa-dhamma as realities that are not the selves.  At that instant it is exempt from not having realized before the characteristics of nama-dhamma and rupa-dhamma of being realities that are not the selves.

 4) Kankhavitarana-visuddhi: after ditthi-visuddhi has arisen, the panna that has been developed by the development of sati-patthana would become yathabhuta-nana-dassana, the seeing the characteristics of distinct realities as they really are.  At the instant that sati is mindful of the characteristics of the realities through the eyes, ears, nose, tongue, bodysense and mind until it is complete at the level of paccayapariggaha-nana transcending any uncertainty about the arising of nama-dhamma that all evolve with paccaya.  Therefore paccayapariggaha-nana is kankhavitarana-visuddhi.

 5) Maggamagga-nana-dassana-visuddhi: after kankhavitarana-visuddhi has arisen, the panna that has developed from sati-patthana that examines the characteristics of nama-dhamma and rupa-dhamma more thoroughly and more familiarly would know them as only nama-dhamma and rupa-dhamma that are equal no matter what kind.  [That would] attenuate the interest in, the quest for and the clinging to any specific nama-dhamma or rupa-dhamma and turn towards the examination of the arising and falling away, the impermanence, the characteristics of dukkha and anatta of nama-dhamma and rupa-dhamma that appear until there is realization of the arising and falling away in sequence of the nama-dhamma and rupa-dhamma as sammasana-nana and udayabbaya-nana respectively.  When the udayabbaya-nana has fallen away, the kilesa that have not been completely eradicated would cause pleasure to arise in one of the 10 vipassanupa-kilesa namely:

 1) Obhasa           light, illumination
 2) Nana              knowledge
 3) Piti                 satisfaction, rapture, joy
 4) Passaddhi        peace, tranquility
 5) Sukha             happiness, light-heartedness, bliss
 6) Adhimokkha     confidence, faith
 7) Paggaha          perseverance, exertion
 8) Upatthana       attention, steadfastness
 9) Upekkha         indifference
 10) Nikanti          desire, pleasure

 1) After the udayabbaya-nana has fallen away, obhasa would arise from the citta that is peaceful to the level where it becomes paccaya for light to arise.  The moment pleasure arises in the obhasa is a vipassanupa-kilesa because it renders the vipassana-nana impure, by not examining the arising and falling away, the impermanence, the characteristics of dukkha and anatta and not the self of realities at that moment.

2) The instant pleasure arises in the sharpness and strength of the lightning rapidity of panna that has realized the arising and falling away of nama-dhamma and rupa-dhamma is also a vipassanupa-kilesa because there is no further examination of the arising and falling away, the impermanence, the characteristics of dukkha and anatta and not the self of realities at that moment.

3) The instant there is pleasure in piti, the satisfaction of realization of the arising and falling away of the nama-dhamma and rupa-dhamma is also a vipassanupa-kilesa.

 4) The instant there is pleasure in peace, exempt from anxiety, harshness, crookedness and inoperativeness, etc. is also a vipassanupa-kilesa.

 5) The instant there is pleasure in the happiness which is the supreme somanassa-vedana is also a vipassanupa-kilesa.

 6) The instant there is pleasure in the more steadfast faith is also a vipassanupa-kilesa.

 7) The instant there is pleasure in the perseverance that is neither too taut nor too slack and composed of vipassana-nana is also a vipassanupa-kilesa.

 8) The instant there is pleasure in the steadfastness of the four sati-patthana composed of vipassana-nana is also a vipassanupa-kilesa.

9) The instant there is pleasure in indifference in sankhara-dhamma composed of vipassana-nana when realizing the arising and falling away of the arammana that appears with lightning rapidity is also a vipassanupa-kilesa.

 10) The instant there is pleasure in having realized the characteristics of realities with vipassana-nana is also a vipassanupa-kilesa.

 When panna has examined and known that vipassanupa-kilesa is something to be discarded, the instant the panna is sharp and fully realized the refined nature of the vipassanupa-kilesa which is not the part leading to the attenuation of more refined attachments to realities, that instant is maggamagga-nana-dassana-visuddhi, the udayabbaya-nana which has transcended vipassanupa-kilesa.

 6) Patipada-nana-dassana-visuddhi: having transcended vipassanupa-kilesa, panna that has developed from the development of sati-patthana would also be patipada-nana-dassana-visuddhi from the udayabbaya-nana that is free from vipassanupa-kilesa to the three anuloma-nana, namely parikamma, upacara and anuloma.

 7) Nana-dassana-visuddhi: when the three anuloma-nana has fallen away, gotrabhu-nana would arise.  The gotrabhu-nana is neither a patipada-nana-dassana-visuddhi, nor is it nana-dassana-visuddhi because it acts in the capacity of the avajjana of the lokuttara-citta between patipada-nana-dassana-visuddh and the nana-dassana-visuddhi but is considered a vipassana-nana because it arises within the process of vipassana.  After the gotrabhu-nana has fallen away the magga-citta would arise as nana-dassana-visuddhi.

The development of sati-patthana, which is the development of panna towards the realization of the ariyasacca-dhamma, gives rise to three levels of thorough knowledge, namely nata-parinna, tirana-parinna and pahana-parinna.

 Nata-parinna is the panna that realizes the characteristics, of nama-dhamma and rupa-dhamma, that appear as non-self, beginning with nama-rupa-pariccheda-nana.  It is the basis for the inclination towards more examination of other nama-dhamma and rupa-dhamma and more universal knowledge according to the characteristics of nama-dhamma and rupa-dhamma already realized in the nama-rupa-pariccheda-nana.

 Tirana-parinna is the panna that indifferently, universally, indiscriminately and impartially examines the characteristics of realities that appear because there is knowledge of the characteristics of realities appearing through all six dvara.  The completeness of panna that clearly realizes the equality among nama-dhamma and rupa-dhamma causes the realization of the arising and falling away of nama-dhamma and rupa-dhamma from the udayabbaya-nana onwards.

 Pahana-parinna is the panna that is more knowledgeable, after the examination of the nama-dhamma and rupa-dhamma has led to the realization of the falling away of nama-dhamma and rupa-dhamma with the bhanga-nana and starts to attenuate the pleasure in the nama-dhamma and rupa-dhamma because it has increasingly seen the harm of nama-dhamma and rupa-dhamma from pahana-parinna to the magga-nana.

 Each day there are much fewer paccaya for sati-patthana to arise and be mindful of the characteristics of realities appearing normally, as what they really are than the paccaya for akusala-dhamma to arise.  Therefore the development of the 37 bodhipakkhiya-dhamma, which are components of the full realization of the 4 ariyasacca-dhamma, namely the 4 sati-patthana, the 4 sammappadhana, the 4 iddhipada, the 5 indriya, the 5 bala, the 7 bojjhanga, the 8 constituents of the magga, must be accumulated and developed over a very long period of time.  This is because it is not to create something to be known but to be mindful of the characteristics of realities, which are anatta, arising because of paccaya, appearing and falling away rapidly and normally in daily life through the eyes, ears, nose, tongue, bodysense and mind.  If now there is no knowledge of what sati-patthana is, nor how what is appearing through the eyes, ears, nose, tongue, bodysense and mind, or realities that are paramattha-dhamma and not the self, then the first level of panna must be developed by listening to the dhamma that the Buddha had manifested for the right understanding of the Buddhist congregation about the characteristics of realities appearing according to the truth with which he was enlightened.  There must also be examination of the method of practice, which is the development of panna; the causes must be suitable to the results.  Since the result is the panna which clearly realizes the tilakkhana, namely anicca (the rising and falling away), dukkha (unpleasant) and anatta, of the realities appearing this instant; it is certain that there is no other way except the unique path of sati-patthana arising to be mindful, to study and note the characteristics of realities appearing this instant, continually until all sankhara-khandha would become paccaya conditioning fully-developed panna to arise as vipassana-nana of respective levels.

 The Sammasambuddha the Arahanta had developed the 4 parami for four asankheyya and a hundred thousand kappa after he had been predicted by the Sammasambuddha Dipankara [to become Sammasambuddha himself].  He had since then developed parami continuously and had audiences with 24 Sammasambuddha before he became enlightened with the ariyasacca-dhamma as respectively a sotapanna-puggala, a sakadagami-puggala, an anagami-puggala and then attained the anuttara-sammasambodhi-nana as the Sammasambuddha the Arahanta under the great bodhi tree in the early hours of the night of the full moon of the sixth month.

 The two chief disciples, the Venerable Sariputta, who is foremost in intelligence and the Venerable Moggallana, who is foremost in supernatural powers, had developed panna for one asankheyya and a hundred thousand kappa.  In their final lifetimes, the Venerable Sariputta became a sotapanna-puggala upon hearing the Venerable Assaji manifest the dhamma and the Venerable Moggallana also became a sotapanna upon hearing the Venerable Sariputta manifesting the same dhamma that the Venerable Assaji had shown him.

 Other great disciples who are etadagga, foremost in specific areas, such as the Venerables Kassapa, Ananda, Upali and Anuruddha, had all developed panna for a hundred thousand kappa.  The arahanta disciples and the Buddhist congregation had all developed panna until they fully realized the ariyasacca-dhamma as ariya-puggala in great numbers in the kalasampati, or the times when the Buddha had not yet attained absolute nibbana, after his parinibbana up to the present days.  The realization of the ariyasacca-dhamma would decrease in proportion to the study, understanding and right practice and according to causes which are the development and the accumulation of panna that is suitable for the results.

 Before the Buddha's enlightenment there were people who developed samatha-bhavana unto the achievement of supernatural powers, able to perform miracles, but unable to eradicate kilesa completely.  After the Buddha had become enlightened with the anuttara-sammasambodhi-nana and had manifested the dhamma, there were many who realized the ariyasacca-dhamma and some who had developed samatha-bhavana unto the level of jhana-citta when they developed sati-patthana, they also realized the ariyasacca-dhamma.  Therefore there are two kinds of ariya-savaka, namely the sukkhavipassaka and the cetovimutti.

 The ariya-puggala who are sukkhavipassaka attained magga-citta without jhana-citta as basis, that is those who had not achieved jhana-citta and in whom jhana-citta would not arise to be examined.  And even if the lokuttara-citta had fully experienced nibbana as clearly and closely as the appana-samadhi is tight with the distinct arammana of jhana-citta of different levels, since the ariya- sukkhavipassaka had not attained jhana, they are unable to achieve jhana-samapati.  The categorization of citta as 89 is in the sense of the ariya-puggala who are sukkhavipassaka.

 As the ariya-puggala who are cetovimutti, they attained magga-citta with jhana-citta as basis.  Therefore, they would be the ones who attained jhana with vasi (skill and power). Jhana-citta would arise as arammana for the mahakusala nana-sampayutta-citta to examine until it can attain lokuttara-magga-citta and lokuttara-phala-citta by the examination of that jhana-citta.  The ariya-puggala who had attained enlightenment as well as distinct levels of jhana  components are cetovimutti because they transcend kilesa with panna as well as the peace of different stages of jhana-citta. The categorization of citta as 121 is in the sense of the ariya-puggala who are cetovimutti.

 The 3 samapatti are: jhana-samapatti, phala-samapatti and nirodha-samapatti.

 The layperson who had attained jhana-citta and possessed the 5 vasi--the proficiency in commencing and ceasing each level of jhana, for example--is jhanalabhi-puggala, the person who has jhana as labha (possession); therefore he is able to achieve jhana-samapatti with jhana-vithi-citta arising and falling away continuously through the mano-dvara without any bhavanga-citta interposing during the designated time.  During the jhana-samapatti, mental and physical dukkha are exempted because at that time there is peace without any other arammana.  There is uniquely the happiness of peace from the absorption of the arammana of the jhana.  Therefore that moment is jhana-samapatti.

The ariya-puggala who is cetovimutti is able to achieve phala-samapatti-- the lokuttara-pathamajjhana-phala-citta, the lokuttara-dutiyajjhana-phala-citta, the lokuttara-tatiyajjhana-phala-citta, the lokuttara-catutthajjhana-phala-citta or the lokuttara-pancama-jhana-phala-citta--arising with nibbana as arammana during the designated period without any bhavanga-citta interposing.  Phala-samapatti is the absorption of the lokuttara-jhana respective of the level of the lokuttara-phala-citta that arises concurrently with the principal elements of the specific jhana.

 The instant that phala-samapatti-vithi is about to arise, the kamavacara-citta arising before is not called parikamma or upacara but all three are anuloma because they are favorable to the arising of lokuttara-phala-citta that had already arisen before to arise with nibbana as arammana again according to the level of lokuttara-jhana.  It is different from parikamma, upacara and anuloma of the magga-vithi when the magga-vithi-citta would arise to eradicate kilesa completely. Phala-samapatti is the period during which the phala-citta arise with nibbana as arammana during the designated time.

 The anagami-puggala and the arahanta who attain the nevasannanasannayatana-jhana are able to commence nirodha-samapatti, the suspension of the arising of citta and cetasika during a period of not more than seven days, because the food consumed cannot support the body more than seven days.  To achieve nirodha-samapatti, which suspends the arising of citta and cetasika temporarily, there must be two powers combined, both samatha and Vipassana.  Even the anagami-puggala and the arahanta who had not attained nevasannanasannayatana-jhana cannot achieve nirodha-samapatti, nor can the sotapanna-puggala or the sakadagami-puggala who had attained nevasannanasannayatana-jhana.

To commence nirodha-samapatti, one must begin respectively with pathamajjhana.  Upon leaving the pathamajjhana one must examine sankhara as impermanent, dukkha and anatta, then attain the dutiyajjhana. Upon leaving the dutiya-jhana one must examine sankhara as impermanent, dukkha and anatta, then attain the tatiyajhana. Upon leaving the tatiyajjhana one must examine sankhara as impermanent, dukkha and anatta through to akincannayatana-jhana.  After leaving the akincannayatana-jhana, one would perform 4 preliminary functions as follows:

 1) Nanabaddhaavikopana
 2) Sanghapatimanna
 3) Satthupakkosana
 4) Addhanapariccheda

 Nanabaddhaavikopana is to will that no destruction or damage come to his personal belongings such as alms bowl, robes, bed and dwelling from fire, water, wind or robbers etc. for the seven days of nirodha-samapatti.  As to what he is using at that time such as robes and seat, there is no need to do so separately because the samapatti would protect them from destruction and damage already.

 Sanghapatimanna is to will to leave the nirodha-samapatti when there is an assembly of the sangha (the body of bhikkhu) to attend in order to perform any sangha-kamma (activity of the assembly).

 Satthupakkosana is to will to leave the nirodha-samapatti when the Buddha calls for him.

 Addhanapariccheda is to examine whether his life would last through the period of seven days because while there is nirodha-samapatti the cuti-citta cannot arise.  Only if he is to live through seven days could he perform nirodha-samapatti.

 After having accomplished these 4 preliminary functions he can perform nevasannanasannayatana-jhana with the citta arising and falling away in the order of the vara of the nevasannanasannayatana-jhana-vithi-citta with the nevasannanasannayatana-jhana arising for two instants then the citta and cetasika cease to arise through the seven-day period of nirodha-samapatti.

 At the designated time to leave the nirodha-samapatti, one instant of phala-citta would arise after which the bhavanga-citta would arise to follow suit.

 Nirodha-samapatti exists only in the bhumi of the five khandha.  In the arupa-brahma-bhumi there is none because rupa-jhana does not exist.
 

April 14, 2000