The 52 cetasika comprise
13 annasamana-cetasika
14 akusala-cetasika
25 sobhana-cetasika

Annasamana-cetasika is cetasika whose level concords itself with other cetasika that it arises concurrently with.  When the annasamana-cetasika arises with akusala-cetasika, it would also be akusala. When the annasamana-cetasika arises together with sobhana-cetasika, it would also be sobhana.  The annasamana-cetasika can arise with akusala-cetasika or sobhana-cetasika but akusala-cetasika can never arise with sobhana-cetasika.

The 13 annasamana-cetasika comprise 2 kinds of cetasika: 7 sabba-cittta-sadharana-cetasika and 6 pakinnaka-cetasika.

The 7 sabba-cittta-sadharana-cetasika are cetasika that arise with every citta, every kind and every instant of citta that arises must be accompanied by
 these 7 cetasika.  The 10 davi-panca-vinnana-citta arise concurrently with only these 7 cetasika, without any other cetasika whatsoever.  Therefore the 10 davi-panca-vinnana-citta have the smallest number, uniquely these 7 cetasika, arising concurrently with them.  All other citta have more than 7 cetasika arising concurrently with them according to the kinds of citta.

1. Phassa-cetasika is the cetasika that comes into contact with the arammana.  The phassa-cetasika arising in contact with any other arammana is paccaya for the citta and other cetasika arising with it to perform their functions pertaining to the arammana with which the phassa-cetasika is in contact.  The citta, phassa-cetasika and other cetasika would arise to perform their functions simultaneously and fall away very rapidly.  Therefore the contact of phassa-cetasika with the arammana makes the arammana appear together with the reaction of other cetasika that evolve with the arammana, for example pleasure (lobha) or displeasure (dosa) in the specific arammana. Phassa-cetasika is therefore ahara (nourishment) which brings results as the citta and diverse cetasika that arise concurrently to perform functions of appearing and evolving with realities at the moment.  Therefore phassa-cetasika is an ahara paccaya for the citta and other cetasika that arise together with it.

2. Vedana-cetasika is the cetasika that feels (emotions).  Whenever the citta arises to know any arammana the vedana-cetasika that arises concurrently with that cetasika at that moment would feel glad or sorry, happy or unhappy, or indifferent about the arammana. The vedana-cetasika arises with all citta and differ according to the kind of the specific citta.  For example, domanassa-vedana arises with dosa-mula-citta, upekkha-vedana arises with moha-mula-citta and lobha-mula-citta.

 3. Sanna-cetasika is the cetasika that remembers (cognizes) the arammana.  The sanna-cetasika remembers all arammana that appear as continuous events, entities, people.  It remembers the feelings of happiness, unhappiness, gladness, sorrow or indifference for the arammana.  It is an important paccaya that enhances attachment and clinging to life in the same way as vedana-cetasika, which upon feeling happy or glad, for example, would thereby be mistakenly attached to and desire the distinct feeling continuously.  Therefore the vedana-cetasika constitutes the vedanakkhandha by itself and sanna-cetasika the sanna- khandha.  While the 50 other cetasika compose the citta according to the characteristics of the respective cetasika and form the sankharakkhandha.

 4. Cetana-cetasika is the cetasika that intends, attends, endeavors to perform the function according to its kind and the sampayutta-dhamma that arise concurrently at that instant.  The cetana-cetasika is therefore a kamma-paccaya. The cetana-cetasika that arises with vipaka-citta is a sahajati-kamma (paccaya) vipaka because it performs the function of cetana that is vipaka simultaneously with the vipaka-citta and other vipaka-cetasika that arise concurrently and then fall away.  The cetana-cetasika, which is kiriya and arises to do its duty together with kiriya-citta and other kiriya-cetasika and then falls away, is also a sahajati-kamma-paccaya.  But the akusala-cetana that arises with akusala-citta and kusala-cetana that arises with kusala-citta, after resulting in any akusala-kamma-patha or kusala-kamma-patha and falling away, is a nanakkhanika-kamma-paccaya because it will cause vipaka-citta and cetasika to arise in the future, which is not in the same instant when the akusala-cetana or the kusala-cetana performs the kamma.  Since it brings results in a different moment, or cause vipaka-citta and cetasika to arise after the causal akusala-cetana or the kusala-cetana had fallen away, the cetana-kamma, which is the akusala-cetana or the kusala-cetana, are therefore nanakkhanika-kamma-paccaya.

 5. Ekaggata-cetasika is the cetasika that is firmly established in the arammana.  No matter which kind of arammana it arises to know, the ekaggata-cetasika would be focused in that arammana.  But the ekaggata-cetasika that arises with akusala-citta is not as strong or as steadfast as the one that arises with kusala-citta.  Any moment when citta arises and falls away continuously for long periods of time, knowing the same arammana, the characteristics of ekaggata-cetasika, which is steadfast in the arammana with each instant of citta, would appear as different levels of samadhi.  Whenever kusala-ekaggata-cetasika is steadfast in the arammana of the moment, there is samma-samadhi according to the level of the specific kusala.

6. Jivitindriya-cetasika is the cetasika that maintains its sampayutta-dhamma and keeps them alive before they fall away.  Though the nama-dhamma that arise can only exist an instant, they need paccaya, namely the concurrent jivitindriya-cetasika, to maintain it. Therefore jivitindriya-cetasika is a paccaya for the citta and cetasika that arise simultaneously with it by being indriya-paccaya or being prominent in maintaining the sampayutta-dhamma that arise with it for an instant before it falls away.

7. Manasikara-cetasika is the cetasika that is attentive, interested in the arammana.  The interest in the arammana would be paccaya for the cetasika to think of the arammana and compose it into intricacies, infinite sciences in worldly matters.  While in dhamma matters, it is to the contrary.

When these 7 sabba-cittta-sadharana-cetasika arise with any citta, they would be of the same kind as that citta, that is, when they arise with kusala-citta, they would be kusala; with akusala-citta, they would be akusala; with vipaka-citta, vipaka; with kiriya-citta, kiriya; with kamavacara-citta, kamavacara; with rupa-vacara-citta, rupa-vacara; with arupa-vacara-citta, arupa-vacara and with lokuttara-citta, lokuttara

The 6 pakinnaka-cetasika are cetasika that can arise concurrently with
 akusala-cetasika and sobhana-cetasika, exempting certain kinds of citta according to their distinct types.

1. Vitakka-cetasika is the cetasika that approaches or applies itself to the arammana that the phassa-cetasika is in contact with.  The vitakka-cetasika arises with 55 cetasika: 44 kamavacara-citta and 11 pathamajjhana-citta, exempting the 10 davi-panca-vinnana-citta, the dutiyajjhana, tatiyajjhana, catutthajjhana and pancamajjhana.  The vitakka-cetasika would approach or applies itself to the arammana according to the state of the citta and cetasika it arises with. The vitakka-cetasika that approaches the arammana is like the feet of the world because it makes the world move forward (with the citta arising and evolving) according to the specific vitakka-cetasika.

2. Vicara-cetasika is the cetasika that supports and follows vitakka.  No matter what the vitakka approaches, the vicara would support and follow.  The Vicara-cetasika arises with 66 citta comprising 44 kamavacara-citta, 11 pathamajjhana-citta and 11 dutiyajjhana, exempting the 10 davi-panca-vinnana-citta, the tatiyajjhana, catutthajjhana and pancamajjhana.  Any citta with vitakka-cetasika arising concurrently would also have vicara-cetasika arising with it exempting 11 citta which have only vicara-cetasika without vitakka-cetasika arising concurrently, namely the 11 dutiyajjhana-citta.
 3. Adhimokka-cetasika is the cetasika that is firmly determined, certain in the arammana.  The adhimokka-cetasika arises with 78 citta exempting the 10 davi-panca-vinnana-citta and 1 moha-mula-citta vicikiccha-sampayutta. The adhimokka-cetasika is the cetasika that is firmly determined, certain in the arammana, therefore it does not arise with moha-mula-citta vicikiccha-sampayutta.

4. Viriya-cetasika is the cetasika that relentlessly perseveres to support its sahajati-kamma.  It arises with 73 citta exempting 16 ahetuka-citta comprising 1 panca-dvaravajjana-citta, the 10 davi-panca-vinnana-citta, 2 sampaticchanna-citta, and santirana-citta because these 16 citta perform their function without viriya-cetasika as paccaya.

5. Piti-cetasika is the cetasika that is delighted, enraptured, cheery therefore it arises uniquely with somanassa-vedana and never with any other vedana. Piti-cetasika arises with 51 cetasika concurrently with somanassa-vedana, comprising 18 somanassa-cetasika, 11 pathamajjhana-citta, 11 dutiyajjhana-citta and 11 tatiyajjhana-citta.  There are 11 citta that arise with somanassa-vedana but without piti-cetasika concurrently arising with them namely 11 catutthajjhana-citta. This is because catutthajjhana-citta are more refined than the tatiyajjhana-citta with piti-cetasika arising concurrently.

 6. Chanda-cetasika is the cetasika that is satisfied to perform.  It arises with 69 citta exempting 20, namely 18 ahetuka-citta and 2 moha-mula-citta.  This is because ahetuka-citta are citta that arise without hetu-cetasika simultaneously occurring.  As for the moha-mula-citta, even with moha-cetasika arising together with them, but since they are without concurrent lobha-cetasika or dosa-cetasika, they do not have chanda-cetasika arising with them because chanda-cetasika is the reality that is pleased with the state of lobha-mula-citta or dosa-mula-citta or any other citta that chanda-cetasika is arising with.

Akusala-cetasika is the cetasika that is not good.  When it arises with any citta, the citta is akusala.  Therefore akusala-cetasika can only arise with the 12 akusala-citta.  It cannot arise with kusala-citta, nor vipaka-citta nor kiriya-citta.  Each akusala-cetasika would arise with akusala-citta respectively to the specific kind of akusala-citta.  But each akusala-citta must have 4 akusala-cetasika arising concurrently, namely moha-cetasika, ahirika-cetasika, anottappa-cetasika and uddhacca-cetasika.  Therefore the 4 akusala-cetasika are the akusala- sadharana-cetasika.  Other than these 4 akusala-sadharana-cetasika, other akusala-cetasika would arise with the akusala-citta according to the respective akusala-citta.

1.  Moha-cetasika is the cetasika that does not know the characteristics of realities as they really are. Moha-cetasika arises with 12 akusala-citta.

 2. Ahirika-cetasika is the cetasika that is not ashamed of akusala-dhamma.  It arises with 12 akusala-citta.

  3. Anottappa-cetasika is the cetasika that is not afraid of the harm of akusala-dhamma.  It arises with 12 akusala-citta.

 4. Uddhacca-cetasika is the cetasika that is not peaceful with the arammana. It arises with 12 akusala-citta.

 5. Lobha-cetasika is the cetasika that is attached to and desirous of the arammana. It arises with 8 lobha-mula-citta.

 6. Ditthi-cetasika is the cetasika of wrong view about realities, leading to attachment to wrong practice inconsistent with the reasoning about realities, and persistence in the practice of various superstitions.  Whenever there is wrong view and wrong practice of the dhamma, physically, verbally or mentally, there is ditthi-cetasika arising concurrently arising with 4 lobha-mula-citta (ditthigata-sampayutta). Ditthi-cetasika would be completely eradicated, never to arise again, when the sotapatti-magga-citta arises to clearly realize the ariya-sacca-dhamma.  Those who are the sotapanna-puggala would never have the 4 lobha-mula-citta ditthigata-sampayutta ever again.

 7. Mana-cetasika is the cetasika of self-importance and pride.  It arises with 4 lobha-mula-citta-ditthigata-sampayutta.  The 4 lobha-mula-citta-ditthigata-sampayutta sometimes arises with concurrent mana-cetasika and others without. Mana-cetasika would be completely eradicated never to rise again when the ariya-sacca-dhamma is fully experienced as the arahanta-puggala.

8. Dosa-cetasika is the cetasika that is coarse and harsh, the reality that harms, troubles and angers.  It arises with 2 dosa-mula-citta.  The dosa-mula-citta would be completely eradicated when the ariya-sacca-dhamma is fully experienced at the level of the anagami-puggala. Therefore the sotapanna-puggala would still feel sorrow because they still have the 2 dosa-mula-citta.

9. Issa-cetasika is the cetasika that is jealous of others' assets, physical, material or qualitative.  The issa-cetasika arises with dosa-mula-citta.  However the 2 dosa-mula-citta sometimes arise with concurrent issa-cetasika, sometimes without.  The issa-cetasika would be completely eradicated when the sotapattimagga-citta arises and clearly realizes the ariya-sacca-dhamma. Therefore the ariya-puggala would no longer have any issa-cetasika.

 10. Macchariya-cetasika is the cetasika that is stingy of its possessions, that does not want others to share or profit from them in any way.  The macchariya-cetasika can arise with the 2 dosa-mula-citta but never with lobha-mula-citta because whenever macchariya-cetasika arises, the citta is troubled and unhappy.  Therefore macchariya-cetasika cannot arise with lobha-mula-citta because lobha-mula-citta arise only with upekkha-vedana and somanassa-vedana, while macchariya-cetasika always arises with domanassa-vedana.  The 2 dosa-mula-citta sometimes arises with concurrent macchariya-cetasika, sometimes without.  The macchariya-cetasika would be completely eradicated when the sotapattimagga-citta arises and clearly realizes the ariya-sacca-dhamma. Therefore the ariya-puggala would no longer have any macchariya-cetasika.  That the sekkha-puggala (those who still must study and practice to eradicate kilesa, namely the ariya-puggala who are not yet the arahanta) who are still lay people, do not yet give up their wealthy possessions, is because they still have lobha-cetasika.  But in favor of the good and right reasons, the lay people who are sekkha-puggala without macchariya would give up the object as dana because the sotapattimagga-citta has completely eradicated macchariya.

11. Kukkucca-cetasika is the cetasika that is troubled and disturbed about akusala that has been done and the kusala not done. Kukkucca-cetasika can arise with 2 dosa-mula-citta. The dosa-mula-citta sometimes arise with concurrent kukkucca-cetasika, sometimes without.  The kukkucca-cetasika would be completely eradicated by the anagami-magga-citta.

 12. Thina-cetasika is the cetasika that makes the citta discouraged, depressed.  It can arise with 5 akusala-sasankharika-citta, comprising 4 lobha-mula-citta-sasankharika and 1 dosa-mula-citta-sasankharika.  Sometimes the akusala-sasankharika would arise with concurrent thina-cetasika, sometimes without.

 13. Middha-cetasika is the cetasika that makes the concurrent cetasika dispirited, drowsy, and discouraged.  It arises with 5 akusala-sasankharika-citta in the same manner that the thina-cetasika does because they always arise together inseparably. The thina-cetasika and middha-cetasika are completely eradicated by the arahatta-magga-citta.

 14. Vicikiccha-cetasika is the cetasika that questions the characteristics of nama-dhamma and rupa-dhamma, the ariya-sacca-dhamma and the Ratanattaya.  It arises with 1 moha-mula-citta (Upekkha-sahagata? vicikiccha-sampayutta?). The vicikiccha-cetasika is completely eradicated by the sotapattimagga-citta.

 To facilitate memorization the 14 akusala-cetasika are categorized as follows:

  Mocatukka (the 4 cetasika featuring moha-cetasika) are the 4 akusala- sadharana-cetasika, namely moha-cetasika, ahirika-cetasika, anottappa-cetasika and uddhacca-cetasika.

 Lotikka (the 3 cetasika featuring lobha-cetasika) are lobha-cetasika, ditthi-cetasika and mana-cetasika.  The ditthi-cetasika arises with lobha-cetasika.  The mana-cetasika arises with lobha-cetasika.  But ditthi-cetasika and mana-cetasika never arise together.  Whenever there is ditthi-cetasika (lobha-mula-citta-ditthigata-sampayutta), there is no mana-cetasika arising with it.  Therefore mana-cetasika would arise with the 4 lobha-mula-citta-ditthigata-sampayutta but not always.  Sometimes there is lobha-mula-citta-ditthigata-vippayutta without and sometimes with concurrent mana-cetasika.

 Docatukka (the 4 cetasika featuring dosa-cetasika) are dosa-cetasika, issa-cetasika, macchariya-cetasika and kukkucca-cetasika. The issa-cetasika, macchariya-cetasika and kukkucca-cetasika an arise with dosa-cetasika but not always, and never together.  Therefore the 2 dosa-cetasika are without any issa-cetasika, macchariya-cetasika or kukkucca-cetasika arising concurrently and sometimes with issa-cetasika, macchariya-cetasika or kukkucca-cetasika one at a time.

 Thidukka (the 2 cetasika featuring thina-cetasika) are the thina-cetasika and middha-cetasika.  These 2 cetasika are inseparable no matter when they arise,
 they must arise together.

 Altogether there are 4 kinds of akusala-cetasika, of which 13 are akusala-cetasika and 1 vicikiccha-cetasika, which together make 14 akusala-cetasika.

 Sobhana-cetasika is the good cetasika.  When it arises with any citta, that citta is a good citta, a sobhana-citta.  The sobhana-cetasika differs from akusala-cetasika because the akusala-cetasika only arises with the 12 akusala-citta but the sobhana-cetasika can arise with kusala-citta, with kusala-vipaka-citta or with sobhana-kiriya-citta.  Therefore the sobhana-cetasika could arise with kamavacara-kusala (mahakusala), rupavacara-kusala, arupavacara-kusala, lokuttara-kusala, kamavacara-sahetuka-vipaka (mahavipaka), rupavacara-vipaka, arupavacara-vipaka, lokuttara-vipaka, kamavacara-sahetuka-kiriya (mahakiriya) rupavacara-kiriya and arupavacara-kiriya.

 The sobhana-cetasika arises concurrently with sobhana-citta suitable to the kind of sobhana-cetasika as follows:

The 3 virati-cetasika arise with 16 citta comprising 8 mahakusala-citta and 8 (or 40) lokuttara-citta.

The 2 appamanna-cetasika arise with 25 citta comprising 8 mahakusala-citta, 8 mahakiriya-citta, 4 rupavacara-kusala (except the pancamajjhana), 4 rupavacara-vipaka-citta and 4 rupavacara-kiriya-citta.

The panna-cetasika arises with 47 citta comprising 12 kamavacara-nana-sampayutta, 27 mahaggata-citta (15 rupavacara-citta + 12 arupavacara-citta) and 8 lokuttara-citta.

1. Saddha-cetasika is the cetasika that is bright and pure, like alum or crystal that makes water clear and not murky.  When saddha-cetasika arises, all akusala-dhamma, which are like mud, would sink unable to arise because at that moment saddha is the reality with faith in kusala-dhamma.
2. Sati-cetasika is the cetasika that is mindful of all kusala.  When the akusala arises each day, sati would not arise to be mindful of dana, sila or bhavana.  The instant kusala-citta arises and evolves in dana, sila or bhavana, the sati would arise and be mindful of the distinct kind of kusala.
 3. Hiri-cetasika is the cetasika that is ashamed of and disgusted by akusala-dhamma.  The instant kusala-citta arises there is shame and disgust of akusala-dhamma.  The characteristics of hiri-cetasika is comparable to the disgust which prevents us from touching unclean objects.

4. Ottappa-cetasika is the cetasika that fears the harm of akusala-dhamma. The instant the slightest akusala-dhamma of any kind arises, there is no apprehension of the harm from that akusala-dhamma. The characteristics of ottappa-cetasika is comparable to the refrainment from touching a piece of burning iron.

5. Alobha-cetasika is the cetasika that is not attached to the arammana.  Any instant there is pleasure and attachment in the arammana, dana, sila and bhavana cannot arise.  Therefore all kusala-citta would arise with alobha-cetasika as hetu. The characteristics of alobha-cetasika is comparable to drops of water rolling of a lotus petal.

6. Adosa-cetasika is the cetasika that is not irritated, coarse or fierce, with the characteristics of friendliness (and because of its benevolence and beneficence, it is called metta.

7. Tatramajjhattata-cetasika is the neutral cetasika, without bias, prejudice.  Therefore it is indifferent as upekkha in the arammana.

 8. Kaya-passaddhi, the cetasika that is peaceful, not agitated.  It renders other accompanying cetasika likewise.

 9. Citta-passaddhi, the cetasika that renders the concurrent citta peaceful. To be content to be alone in peace and quiet is not peace if the citta at that moment does not evolve with dana, sila or bhavana.  (Samatha-bhavana is the development of peace from akusala through panna.  Vipassana-bhavana is the development of panna to know the characteristics of realities that appear as they truly are.)  To take pleasure in quiet solitude even in the woods is lobha-mula-citta when there is no dana, sila or bhavana.
 (Both kaya-passaddhi and citta-passaddhi are mental realities that are the opposite of uddhacca-cetasika.)

 10. Kaya-lahuta is the cetasika that is light, rendering concurrent cetasika likewise, not heavy like akusala.

 11. Citta-lahuta is the cetasika that lightens concurrent citta.
 (Kaya-lahuta and citta-lahuta are mental realities that are the opposite to thina-cetasika and middha-cetasika)

 12. Kaya-muduta is the cetasika that is gentle, rendering concurrent cetasika not coarse.

 13. Citta-muduta is the cetasika that renders the concurrent citta gentle and not coarse.
 (Kaya-muduta and citta-muduta are mental realities that are the opposite to ditthi-cetasika and mana-cetasika.)

 14. Kaya-kammannata is the cetasika that is taskworthy of sobhana-dhamma, rendering concurrent cetasika likewise.

 15. Citta-kammannata is the cetasika that renders the concurrent citta taskworthy.
 (Kaya-kammannata and citta-kammannata are mental realities that are the opposite to all (remaining) akusala-dhamma that make the citta unworthy of the good dhamma.)

 16. Kaya-pagunnata is the cetasika that is efficient rendering concurrent cetasika likewise in the good dhamma.

 17. Citta-pagunnata is the cetasika that renders the concurrent citta efficient in the good dhamma.
  (Kaya-pagunnata and citta-pagunnata are mental realities that are the opposite of disbelief etc. in the good dhamma.)

 18. Kayujukata is the cetasika that is straightforward, rendering concurrent cetasika steadfast, not warped, true to the good dhamma.

 19. Cittujukata is the cetasika that renders the concurrent citta true to the good dhamma.
 (Kayujukata and cittujukata are mental realities that are the opposite of upakkilesa (minor defilement) such as pretense, which renders the citta warped.)

 These 19 cetasika arise with all sobhana-citta, never with the 12 akusala citta and the 18 ahetuka-citta, altogether 30 citta.  Therefore the sobhana-citta would be davi-hetuka or ti-hetuka, but never eka-hetuka.   As for the 12 akusala-citta, 2 are eka-hetuka, 10 davi-hetuka and none ti-hetuka.

 Virati-cetasika arise to perform the function of refraining from wrongdoing.  There are 3:

1. (20) Samma-vaca-cetasika is the cetasika that arise to perform the function of refraining from the 4 vaci-duccarita, namely musavada (lying), pisunavaca (malicious speech), pharusa-vaca (coarse language) and samphappalapa (frivolous talk).  Whenever there is no verbal transgression, there is samma-vaca-cetasika
 arising to refrain from that distinct vaci-duccarita.

2. (21) Samma-kammanta-cetasika is the cetasika that arise to refrain from the 3 kaya-duccarita, namely pan?atipata (to kill), adinnadana (to steal) and kamesumicchacara (to commit sexual misconduct). Whenever there is no physical transgression, there is samma-kammanta-cetasika arising to refrain from that distinct kaya-duccarita.

 3. (22) Samma-ajiva-cetasika is the cetasika that arise to refrain from the 3 kaya-duccarita and the 4 vaci-duccarita, which are wrong livelihood. Whenever there is no transgression, there is samma-ajiva-cetasika arising to refrain from that wrong livelihood.

 They are cetasika with entities and people as arammana.  They do not arise with mahavipaka-citta, rupavacara-pancamajjhana, arupavacara-citta, lokuttara-citta.  There are 2 appamanna-cetasika, namely:

 1. (23) Karuna-cetasika is the cetasika that is beneficent to entities in trouble, with non-aggression as apparent characteristics.

 2. (24) Mudita-cetasika is the cetasika that is pleased with entities that are happy.  The opposite cetasika of issa.

 25. Panna-cetasika is cetasika with right view, right understanding about realities and their distinct causes and results.

 The 19 sobhana-sadharana-cetasika arise with all sobhana-citta, whether they were kusala-citta, vipaka-citta, kiriya-citta, kamavacara-citta, rupavacara-citta, arupavacara-citta or lokuttara-citta.

 The 3 virati-cetasika can only arise with 8 mahakusala-citta and the 8 or 40 lokuttara-citta.  Some mahakusala-citta are without concurrent virati-cetasika.  One of the virati-cetasika would arise with the mahakusala-citta that is refraining from one bad action or another at that instant. The 3 virati-cetasika cannot arise together in a mahakusala-citta but the instant lokuttara-citta arises, the 3 virati-cetasika would arise simultaneously by refraining from bad actions completely according to the level of the specific lokuttara-citta.  The 8 or 40 lokuttara-citta must have all 3 virati-cetasika arising concurrently with it.

 Virati-cetasika does not arise with mahakiriya-citta since when the arahanta has eradicated all kilesa completely, the virati-cetasika no longer arises to refrain from any bad actions.
  Virati-cetasika does not arise with mahavipaka-citta because mahavipaka differs from rupavacara-vipaka, arupavacara-vipaka and lokuttara-vipaka in that rupavacara-kusala is kamma-paccaya resulting in rupavacara-vipaka, which is not unlike the specific rupavacara-kusala, just as the body is to the shadow. No matter which ones or how many cetasika arise concurrently with the rupavacara-kusala, the rupavacara-vipaka would have the very same cetasika arising with it.  Whatever arammana the rupavacara-kusala has, the rupavacara-vipaka would also.  The same applies to arupavacara-kusala and arupavacara-vipaka, lokuttara-kusala and lokuttara-vipaka.  But the mahakusala are not so: the virati-cetasika would arise with the mahakusala-citta only in the instant it refrains from wrongdoing, but the mahavipaka resulting from the mahakusala does not have virati-cetasika, nor does it have appamanna-cetasika arising concurrently because the mahavipaka does not perform the function of refraining from wrongdoing like the mahakusala.
 The virati-cetasika does not arise with rupavacara-citta and arupavacara-citta because at the instant there is mahaggata-citta, there is no physical or verbal action which virati-cetasika has to arise to refrain from.

 The 2 appamanna-cetasika do not arise together.  Either one of the appamanna would arise when there is an entity or person (that is happy or unhappy) as arammana.  Appamanna-cetasika does not arise with vipaka-citta in the same manner that virati-cetasika does not. But one of the appamanna-cetasika can arise with mahakusala-citta and mahakiriya-citta when there is an unhappy or
 happy entity as arammana.  And in the development of brahmavihara-bhavana, namely metta-bhavana or adosa-cetasika, karuna-bhavana or karuna- cetasika, mudita-bhavana or mudita-cetasika, upekkha-bhavana or tatramajjhattata-cetasika.  In the development of samatha-bhavana, which is brahmavihara, the mahakusala composed with metta, karuna or mudita will develop or grow until it becomes a strong, steadfast peace as upacara-samadhi (the samadhi close to be firmly transfixed to the arammana.) and appana-samadhi (firmly transfixed to the arammana.), which is the first level of jhana-citta.  And when the development continues, one would achieve the second level of jhana-citta, then the third, the fourth etc.  But metta, karuna and mudita cannot attain the level of pancamajjhana, which is the fifth rupa-jhana, because the first levels of jhana-citta: first, second, third and fourth, arise together with somanassa-vedana. Therefore to develop brahmavihara-bhavana to the level of pancamajjhana it must be uniquely the upekkha-brahmavihara.  Therefore metta, karuna and mudita would be arammana for the pathamajjhana, dutiyajjhana, tatiyajjhana and catutthajjhana while upekkha-brahmavihara is uniquely the arammana of the pancamajjhana.
 The 2 appamanna-cetasika do not arise with arupavacara-citta because arupavacara-citta does not have entities or people as arammana. The 2 appamanna-cetasika do not arise with the lokuttara-citta because the lokuttara-citta has nibbana as arammana.

 The panna-cetasika arises with all kamavacara-citta that are nana- sampayutta and with rupavacara-citta, arupavacara-citta and lokuttara-citta
 because all these citta must be composed with panna-cetasika.
 One can see that in general the kamavacara-citta would only arise with sobhana-sadharana-cetasika but sometimes it arises concurrently with one virati-cetasika when it refrains from wrongdoing, and sometimes with one appamanna-cetasika while others with panna-cetasika.  The instant there is development of samatha-bhavana or vipassana-bhavana is mahakusala-citta with panna-cetasika arising concurrently as mahakusala-nana-sampayutta.
 
 

April 14, 2000