Subsequently [as quoted in the previous chapter]:

(…)  In addition, the word "citta" is common to all citta, including kusala-citta, akusala-citta and mahakiriya-citta of the lokiya type.  Called citta because it accumulates latent tendencies in continuation, with the efficiency of the javana-vithi.  (…)

 To understand the meaning of the phrase "called citta because it accumulates latent tendencies in continuation, with the efficiency of the javana-vithi", we must comprehend that citta arises and falls away consecutively with great speed.  The nama-dhamma that arises with each citta and falls away simultaneously accumulates in the successive citta that arise and fall away.

 When citta arises to see that which appears through the eyes or hears sound through the ear etc. normally one would not know that seeing or hearing are aspects of citta.  However we do know when we feel anguish, sad, troubled, happy, cheerful, angry, kind, helpful, or friendly.  Each instant of citta arises and falls away successively with great speed, all the while accumulating its own innate latent tendencies: kusala and akusala citta that arise and fall away are conditioned for the accumulation passed on consecutively to the ensuing citta.  Because when a citta arises and falls away, the falling away of the citta is the condition for the next citta to arise in succession immediately.  The citta following thus possesses the characteristics accumulated in the preceding citta and passes them on to the subsequent citta incessantly.

 Each may notice that the individual has distinct demeanors and dispositions according to the accumulation of each moment of citta that arises and falls away in sequence.  Some are beneficent because citta that are beneficent arise and fall away and subsequent citta accumulate kusala as conditions respectively.  The same for akusala, whether the citta is composed of lobha, dosa or moha.  When it falls away, it also conditions those ensuing citta to arise and inherit the characteristics accumulated in the preceding citta.  Citta arise consecutively constantly because each citta is anantara-paccaya, the condition for the next citta to arise consecutively immediately after the preceding citta falls away.  Each citta conditions the succeeding citta to arise, except for the citta of the arahanta, which is not an anantara-paccaya.  When the cuti-citta (dying consciousness) of the arahanta falls away, parinibbana occurs.  There are no more patisandhi-citta, or any other type of citta arising and falling away ever again.  There are three of the said paccaya: sahajata-paccaya, arammana-paccaya and anantara-paccaya.

 The second characteristic of citta. In the Atthasalini is the following passage: In addition the word "citta" is common to all citta, including kusala-citta, akusala-citta and mahakiriya-citta of the lokiya type.  Called citta because it accumulates latent tendencies in continuation, with the efficiency of the javana-vithi.

 It sounds complicated but it happens in real, daily life.  Generally we hear the words "kusala-citta" and "akusala-citta" often enough but we are not familiar with the word "mahakiriya-citta of the lokiya type", nor "javana-vithi".  All citta, irrespective of its type, when categorized by its arising or "jati", are classified as 1.  kusala-citta  2.  akusala-citta  3.  vipaka-citta  4.  kiriya-citta.

 Most of us are familiar with the words "kusala-citta" and "akusala-citta" but not with the word "vipaka-citta" nor "kiriya-citta".  Kusala-citta is a good citta, which causes kusala-vipaka as future results.  When kusala-citta and kusala-cetasika arose together as cause have fallen away, the dhamma that is kusala continues to accumulate in the next consecutive citta respectively, conditioning citta and cetasika which are kusala-vipaka-citta and kusala-vipaka-cetasika to ensue concurrently as result of the said kusala.  According to the commentary, even though the vipaka-cetasika arises with the citta, since the citta is pre-eminent, the word vipaka-citta is used to include the accompanying cetasika as well.  So too the word "cittaja-rupa" or rupa that arises with citta as condition.  Cittaja-rupa arises because citta and cetasika simultaneously function as causes.  But we use the word cittaja-rupa to include the cetasika arising together with it, which are all paccaya for the rupa to arise.  To say vipaka-citta, therefore, also intends accompanying vipaka-cetasika.

 Akusala-citta is a reality that is harmful, that cause results that are dukkha, unpleasant or akusala-vipaka-citta.  Other than kusala-citta akusala-citta and vipaka-citta, there is also another type of citta: the kiriya-citta, which is not a condition for vipaka to arise.  It is therefore not kusala, akusala or vipaka citta because kiriya-citta does not result from kusala or akusala-citta.

 Citta can all be categorized into one of four jati, namely kusala, akusala, vipaka or kiriya.  If we do not study carefully, we would not know which is kusala-citta, akusala-citta, vipaka-citta or kiriya-citta.  For instance, the patisandhi-citta is the first citta that arises in this existence, this lifetime.  Everyone is alive now because patisandhi-citta arose in this plane, in this life, resulting in this person.  It can be neither kusala-citta nor akusala-citta.  When it arises at the moment of birth, it does not perform any kamma, bodily, verbally or mentally. Patisandhi-citta is a vipaka-citta that arises conditioned by one kamma or another.  Although there are innumerable past kamma in each lifetime, whichever kamma is the paccaya of the patisandhi-citta and vipaka-citta to arise, that kamma is the kamma-paccaya of that patisandhi-citta and vipaka-citta.  If the citta is born in the human plane of existence, which is a sugati-bhumi (the happy plane), it must be the result of a  kusala-vipaka.  To be born in the apaya-bhumi (the unhappy existence) that is in hell, as peta, as asura, as animals, would be the result of akusala-kamma.  The citta that arises in the apaya-bhumi is akusala-vipaka.

When the patisandhi-citta falls away, the kamma not only makes the patisandhi-citta arise, but the same kamma that conditioned the arising of the patisandhi-citta also serves as kamma-paccaya causing the next vipaka-citta to arise and performs bhavanga-kicca subsequently.  Patisandhi-citta is the citta that functions as successor to the cuti-citta (the last citta of the life before).  As soon as the cuti-citta of the preceding life falls away, a past kamma is the paccaya for the patisandhi-citta to arise and become the first citta in this life, in continuation from the cuti-citta of the former life, then falls away.  Then the same kamma conditions the following vipaka-citta to ensue and perform the bhavanga-kicca or the function of life continuum of this person consequently until the next cuti or the departure from this existence, the end of being this person in this life.  While the next cuti has not yet arrived, other kamma are conditions for diverse vipaka-citta to arise and experience arammana through the eye, ear, nose, tongue, body sense and mind.

Kusala is a reality that is virtuous, harmless.  Some might think that we are able to do kusala only when we have money or other possessions.  But we forget generosity.  Even without money, if there were things that could be shared to benefit other people, could we relinquish them to help others?  If not, is that moment kusala or akusala?  Those who do not know that kusala-citta is a beneficent citta, might regret that they lack funds to make merit.  But in reality even without money to perform dana-kusala, there still are many other kusala that can be done.  Whenever we, for example, are friendly with others, feel harmonious with them, have gentleness, kind and sincere words for them, or beneficence towards them, those are moments of kusala, the completely harmless reality.

 Whenever there is mana, or conviction that one is superior in any way to others or even delimitations between "them" and "us", with no beneficence [for others], these are moments of akusala-citta: citta that are not good, realities that are harmful.

 When we really understand the characteristics of kusala, we are able to develop all kinds of the kusala.  Even without money to donate, there still are minor things that can be conceded.  If one really cannot give up things because of one's possessiveness, but still wants to have a peaceful citta or to eradicate kilesa and become a sotapanna, would one be able to relinquish anything?  Each person has accumulated kusala and akusala differently.  Thus one should examine one's citta whether one is still very possessive or can one begin to sacrifice things to benefit others, little by little, (until it becomes a habit, a powerful paccaya, to attenuate the clinging to nama-dhamma and rupa-dhamma that one takes for self,) until the sharply developed panna is able to realize nibbana.  When those who want to eradicate kilesa (but are still pleased when kilesa, such as conceit or jealousy, arises,) are told to attenuate [these tendencies] and be glad in others' happiness, or to have metta even for those who are evil, could they do it?  Those satisfied to be angry, degrading, conceited or jealous, would be unable to do so.  To abandon kilesa is something that cannot be done all at once, but only gradually, by developing panna so it accumulates little by little.  Those who really want to eradicate kilesa would know how to develop every kind of kusala, not only practice dana and jealously set aside other kusala.  Some might wish for peace because there is much uneasiness and agitation each day.  Thoughts bring anger, complications, trouble and anxiety because there is no examination of the citta of the moment, but rather of the person one is angry with.  When the way we reflect about others bring akusala, the citta would become uneasy, agitated and anxious.  When one knows one is anxious, one desires peace without realizing that if there were no anger, there would be no trouble.  When one is angry, one feels uneasy, anxious, disturbed, which is akusala, a reality that is harmful.

 If we are able to be mindful at the moment of anger, and examine other people in a way that brings metta, mudita and upekkha, there could be peace immediately because the moment that citta has metta, mudita or upekkha, is kusala, (without lobha, dosa or moha,) so it is calm.  All kusala-citta are peaceful.  Therefore if one desires to eradicate kilesa, one must develop every kind of kusala, not only dana-kusala.

A passage in the Atthasalini, the commentary of Dhammasanganipakarana, Cittupadakandha manifested the second characteristic of the citta as follows: In addition because the word "citta" is common to all citta, including kusala-citta, akusala-citta and mahakiriya-citta of the lokiya type.  Called "citta" because it accumulates latent tendencies in continuation, with the efficiency of the javana-vithi.

The word "santana" or "santati" means arising and falling away in continuation.  The citta that sees, hears, smells, tastes and feels contacts and touches are vipaka-citta, not kusala-citta or akusala-citta.  They, therefore, do not accumulate latent tendencies in continuation.  The citta that sees, hears, smells, tastes and feels contacts and touches are results of past kamma.  When a kamma is ripe to bear fruit or fully composed of paccaya, it conditions vipaka-citta of various sorts to perform different functions such as see, hear etc.  Vipaka-citta does not accumulate latent tendencies in continuation because each vipaka-citta arises from accumulated kusala-kamma or akusala-kamma as paccaya.  After the vipaka-citta has arisen and fallen away, it does not cause any other vipaka to arise.

 To understand the second characteristic of the citta as stated that "kusala-citta, akusala-citta and mahakiriya-citta of the lokiya type are called citta because it accumulates latent tendencies in continuation, with the efficiency of the javana-vithi", we must first understand vithi-citta.  What kind of citta is vithi-citta?  Where does it arise?  We must also comprehend javana-vithi, which is the moment when the citta accumulates its latent tendencies in continuation, which is either kusala or akusala while for the Arahanta it is mahakiriya-citta of the lokiya type.  For even though they are Arahanta, they still have physical, verbal and mental aspects that differ according to their accumulated latent tendencies in continuation.

Thus we must first understand the meaning of vithi-citta that it is the citta that is not patisandhi-citta, bhavanga-citta or cuti-citta.  Any citta that are not patisandhi-citta, bhavanga-citta or cuti-citta are all vithi-citta.  In each lifetime the patisandhi-citta arises only once or when it performs the function of patisandhi-kicca in continuation from the cuti-citta of the last lifetime.  Only one citta is the patisandhi-citta.  While the citta is performing patisandhi-citta, it does not see, hear, smell, taste, or know body sense contact.  Patisandhi is a vipaka-citta, the result of kamma.  Patisandhi-citta that arises in the human plane is a kusala-vipaka-citta.  It is the result of kusala-kamma.

Kamma does not only result in making patisandhi-citta arise, but when the patisandhi-citta has fallen away, kamma also is paccaya for the vipaka-citta of the same kind to arise and perform bhavanga-kicca, of life continuum of that lifetime and being that person, until the moment of cuti.

Before cuti, the bhavanga-citta arises and falls away repeatedly performing the function of continuing to be that person in the moment when there is no seeing, hearing, smelling, tasting, knowing body sense contact nor thinking.  Therefore, whenever the citta is patisandhi-citta, bhavanga-citta or cuti-citta, it is not vithi-citta.  While we are deeply sleeping, we do not see, hear, smell, taste, know body sense contact or think, the bhavanga-citta arises and falls away continuously until we dream or wake up to see, hear, smell, taste, know body sense contact or think the arammana of the world.  When the vipaka-citta arises to perform the functions of patisandhi-kicca, bhavanga-kicca or cuti-kicca, no arammana of the world appears.  That this is the human world or its characteristics do not appear.  If anyone were asleep now, he would not know or see who is here, what sounds there are, what smell, or whether it is hot or cold.  This world does not appear to the patisandhi-citta, bhavanga-citta or cuti-citta in the least.  When we are not asleep, we remember things about the world, people and happenings in this world.  But while we are sleeping, the bhavanga-citta is severed from all arammana of the world.  We do not know who we are, where we are, how we are related to anyone, what wealth, social rank, happiness or unhappiness are ours.

The citta that sees is not a bhavanga-citta but a vithi-citta that arises and sees what appears through the eyes.  Any citta that arises to see, know or be pleased with, what appears through the eye, ear, nose, tongue, body sense or mind are vithi-citta.  When we hear sound and are pleased or not, at that moment a citta is not a bhavanga-citta but a vithi-citta.  All citta that arise to know rupa that appears through the eyes are cakkhu-dvara-vithi-citta.  All citta that arise to know rupa that appears through the ears are sota-dvara-vithi-citta.  All citta that arise to know rupa that appears through the nose are ghana-dvara-vithi-citta.  All citta that arise to know rupa that appears through the tongue are jivha-dvara-vithi-citta.  All citta that arise to know rupa that appears through the body sense are kaya-dvara-vithi-citta.  All citta that arise to know rupa that appears through the mind are mano-dvara-vithi-citta.

The nama-dhamma that arises and falls away in daily life is the bhavanga-citta that arises and falls away alternatively with the vithi-citta arises to know arammana through diverse dvara (doorway).

When one is born in the plane of the five khandha, with both rupa-khandha and nama-khandha, kamma is the paccaya that makes kammaja-rupa or cakkhuppasada-rupa, sotappasada-rupa, ghanappasada-rupa, jivhanappasada-rupa and kayappasada-rupa arise and fall away, maintaining the state of a person who is not blind or deaf etc.  But when kamma is not paccaya for the cakkhuppasada-rupa to arise, that person would be completely blind.  The seeing citta and every other citta arise from their particular paccaya.  While the vithi-citta cannot arise, the bhavanga-citta arises and falls away in a continuous succession.

When any rupa arises in contact with any pasada-rupa and the bhavanga, the vithi-citta cannot arise immediately.  To designate which citta the rupa arises in contact with, it is decreed that the bhavanga-citta with which rupa arises in contact be called "atita-bhavanga", which is like the preceding bhavanga.  Although rupa arises and falls away very rapidly, citta is faster still: a sabhava-rupa arises and falls away the time it takes 17 citta to arise and fall away consecutively.  Atita-bhavanga is the bhavanga that the arising rupa and the pasada-rupa come into contact with; thus we might know when the rupa contacting the pasada-rupa and the atita-bhavanga would fall away since a rupa lasts only 17 moments of citta arising and falling away.  When the atita-bhavanga falls away, it is the paccaya for the next bhavanga-citta to stir as "bhavanga-calana", which is still a bhavanga-citta because the vithi-citta cannot arise to cut immediately into the stream of bhavanga.  When the bhavanga-calana has fallen away, the next bhavanga-citta to arise is the "bhavangupaccheda", or the bhavanga that cuts the current of bhavanga because it is the last citta of that flow of bhavanga.  When the bhavangupaccheda has fallen away, then the vithi-citta can arise to know the arammana through the eye, ear, nose, tongue, body sense and mind.

 Every vithi-citta that knows arammana through the eyes is a cakkhu- dvara-vithi-citta because it knows ruparammana (that which appears through the eyes) which is in contact with the cakkhuppasada and has not yet fallen away.

Every vithi-citta that knows arammana through the ears is a sota-dvara-vithi-citta because it knows saddarammana (sound) which is in contact with the sotappasada and has not yet fallen away.

Every vithi-citta that knows arammana through the nose is a ghana- dvara-vithi-citta because it knows gandharammana (smell) which is in contact with the ghanappasada and has not yet fallen away.

Every vithi-citta that knows arammana through the tongue is a jivha- dvara-vithi-citta because it knows rasarammana (taste) which is in contact with the jivhanappasada and has not yet fallen away.

Every vithi-citta that knows arammana through the body sense is a kaya -dvara-vithi-citta because it knows photthabbarammana (cold, heat, softness, hardness, tension or motion) which is in contact with the kayappasada and has not yet fallen away.

Every mental vithi-citta, which is a mano-dvara-vithi-citta, is able to know all arammana, that is to know rupa, sound, smell, taste, photthabba in consequence from the vithi-citta that knows through the panca-dvara and also the dhammarammana or arammana that can be known only through the mind or the mano-dvara alone.

All arammana are classified as 6 categories, known by citta through the six dvara as follows:

ruparammana                 known by citta through cakkhu- and mano-dvara
saddarammana              known by citta through sota- and mano-dvara
gandharammana           known by citta through ghana- and mano-dvara
rasarammana                 known by citta through jivha- and mano-dvara
photthabbarammana   known by citta through kaya- and mano-dvara
dhammarammana         known by citta through mano-dvara alone

Each citta arises, performs a function, and falls away.  The patisandhi-citta performs the function of patisandhi-kicca in sequence from the cuti-citta of the previous life just once.  All bhavanga-citta, including atita-bhavanga, bhavangupaccheda, bhavanga-calana, perform the function of life continuum of that lifetime.  When bhavangupaccheda has fallen away the first vithi-citta that arises in sequence to the bhavangupaccheda performs avajjana-kicca, literally translated as perceiving the arammana that appears through the dvara, or, know the arammana in contact with the dvara.  Called avajjana because it means move out of the continuum (the arising and falling away in continuation)  which is a bhavanga, to incline and proceed towards the arammana contacting the dvara.  In the case of the panca-dvara, or the eye, ear, nose, tongue and body sense, the panca-dvaravajjana-citta, a kind of citta, would arise and perform the function of avajjana-kicca to perceive the arammana that is in contact with one of the five dvara. But at that instant the citta does not yet see, hear, smell, taste or experience the body sense contact.  In the case of the mano-dvara, or the mind, which is not cakkhuppasada, sotappasada, ghanappasada, jivhappasada or kayappasada, the mano-dvaravajjana-citta, another kind of citta (as opposed to the panca-dvaravajjana-citta) would arise, perform the function of avajjana-kicca through the mano-dvara only.

For example, when taste arises in contact with the jivhappasada after the bhavanga, namely the atita-bhavanga, falls away, the bhavanga-calana arises in continuation and falls away,  followed by the bhavangupaccheda.  Then the panca-dvaravajjana-citta arises to perceive or know that the arammana is in contact with the jivha-dvara but still does not experience the taste yet.  Parallel to the moment we know a visitor is at the door but cannot yet see the guest, thus we do not know who it is.  We only know that there is someone there.  Everyone has visitors but when we think of them we generally think of people.  But in reality visitors are different arammana that appear through eye, ear, nose, tongue, body sense and mind.  When we see a sight, it is a guest.  When we hear, sound is.  When we do not hear, sound does not appear; the guest of the ear has not yet arrived.  Taste is the guest of the tongue that appears for a moment and falls away.  Whenever an arammana appears at a dvara, the arammana is a guest of that dvara for the shortest moment, then falls away never to return again in the samsara-vatta (perpetual rounds of wandering rebirth).  Some elderly people, who met a multitude of people and enjoyed good company while they were not yet aged, feel lonely because when they grew older, guests, who are people to them, are less frequent.  When we asked elderly people what they like best, some say they like people, meaning they like people to visit and enjoy a nice conversation.  In reality everyone has guests each moment when there is seeing, hearing, smelling, tasting, touching; and normally when the guests arrive, the lobha- mula-citta arises to take pleasure in the sight, sound, smell, taste and bodily contact.

There are many kinds of guests.  If they were robbers, no one would welcome them, but if they were relatives or friends, we await their arrival.  But in reality the diverse arammana that appear through the eye, ear, nose,
tongue, and body sense are only rupa-dhamma, with no malice for anyone, because rupa-dhamma is not an intelligence.  Therefore, at which moment is the guest a robber or a relative?  When the arammana appears and there is pleasure and attachment, the robber is there because the pleasure and attachment are akusala-dhamma.  Akusala-dhamma is nobody's friend.  Kusala-dhamma is like a close relative that is a benefactor in all circumstances.  Thus we must know the different characteristics of citta: akusala-citta is harmful, a robber and not a friend.

 Thinking of outlaws makes us afraid.  We do not desire them as guests.  But robbers are akusala-citta which are the causes for future outlaw guests.  Kusala-citta, on the other hand, is comparable to relatives and friends, who will bring more relatives and friends in the future as well.

 Rupa-dhamma, therefore, is not a cause.  Rupa-dhamma is not a reality that knows or intelligence; it does not have any intentions.  Sound that appears is not intelligence that wants anyone to hear or not to hear it.  It does not discriminate and choose one person to hear and not another.  Sound is a rupa-dhamma that arises according to its condition, and it is up to whose sotappasada comes into contact with which sound.  Some people are fast asleep and do not hear frightening thunder.  The thunder is, therefore, not those people's guest but the guest of those with the accumulated causes which bring their sotappasada into contact with the sound.  When any arammana arises to be the guest of a person through the eye, ear, nose, tongue or
 body sense, it is because of causes and conditions or the accumulation of that person, which is paccaya for a vipaka-citta to arise and know that arammana.

 Therefore the guests that appear through the eye, ear, nose, tongue or body sense are sight, sound, smell, taste or body sense contact that appears for an instant and then falls away, never to return.  They are not animals, people, the selves nor objects.  Each day no one can tell which guest comes from where and when.

 Whenever the citta is knowing arammana through the eye, ear, nose, tongue, body sense and mind, it is the vithi-citta.  The panca-dvaravajjana-citta is the first vithi-citta to arise after the bhavangupaccheda.  The panca-dvaravajjana-citta performs the function of avajjana-kicca or only knows that an arammana or another is in contact with one of the five dvara.  Thus it is not the citta that is performing the function of seeing etc. Other vithi-citta cannot arise through the eye, ear, nose, tongue, body sense and mind at all if the panca-dvaravajjana-citta had not previously arisen and fallen away.  Therefore the panca-dvaravajjana-citta is the first vithi-citta to arise at any of the five dvara.  Because this kind of citta can perform this function for all five dvara, it is called panca-dvaravajjana-citta (panca + dvara + avajjana).  To distinguish the different dvara, when it appears through the cakkhu-dvara it is called the cakkhu-dvaravajjana; through the sota-dvara, called the sota-dvaravajjana; through the ghana-dvara, ghana-dvaravajjana; through the jivha-dvara, jivha-dvaravajjana; through the kaya-dvara, kaya-dvaravajjana.

 Since this citta can perform avajjana-kicca for all five dvara, it is collectively called panca-dvaravajjana-citta.

  As to the vithi-citta that arises to know diverse arammana through the mind, before the vithi-citta or the kusala or akusala citta etc. can arise to think, there must be avajjana-citta.  The citta that performs the function of avajjana-kicca, or knowing the arammana in contact with the mind, is called mano-dvaravajjana-citta.  The mano-dvaravajjana-citta is the first vithi-citta to arise through the mano-dvara.  If the mano-dvaravajjana-citta does not arise, the vithi-citta cannot arise to know the arammana through the mind or through the mano-dvara.  The mano-dvaravajjana-citta is not a panca-dvaravajjana-citta.  They are distinct, of different kinds. The panca-dvaravajjana-citta can only arise through the five dvara, never through the mano-dvara.  The mano-dvaravajjana-citta can perform the avajjana-kicca uniquely through the mano-dvara.

 Therefore the vithi-citta that performs avajjana-kicca for the six dvara are of two kinds: the panca-dvaravajjana-citta, which performs the avajjana-kicca through the five dvara, and the mano-dvaravajjana-citta, which performs avajjana-kicca uniquely through the mano-dvara.

 Is there panca-dvaravajjana-citta right now?  Yes.  If not, there would be no seeing, hearing, smelling, tasting, or knowing body sense contact.

 Is there mano-dvaravajjana-citta now?  Yes.  When the vithi-citta of any of the panca-dvara arises to know arammana and then falls away, many bhavanga-citta interpose.  Then the mano-dvara-vithi-citta would arise to continue to experience the arammana through the mind, or based on the mind (bhavangupaccheda-citta), as mano-dvara.  The mano-dvara would arise and know once again the same arammana as the citta that had known the arammana through the panca-dvara and had fallen away.

 While sound asleep, unconscious of any arammana through any dvara, is there panca-dvaravajjana-citta?  No.  Is there mano-dvaravajjana-citta?  No.  While we are not asleep but do not know any arammana through any dvara, is there panca-dvaravajjana-citta?  No.  Is there mano-dvaravajjana-citta?  No.  If so, what is the citta then?  Bhavanga-citta that arises between vithi-citta, which experience arammana through the panca-dvara, and the vithi-citta that knows arammana through the mano-dvara.

There is a series of seven vithi-citta in the panca-dvara.

 After the first vithi-citta, or the panca-dvaravajjana-citta, arises and performs avajjana-kicca and then falls away, conditioning the second vithi-citta to arise as one of the following:
 1 cakkhu-vinnana-citta arises to perform tassana-kicca or seeing through the eyes for an instant and falls away
 2 sota-vinnana-citta arises to perform savana-kicca or hearing through the ears for an instant and falls away
 3 ghana-vinnana-citta arises to perform ghayana-kicca or smelling through the nose for an instant and falls away
 4 jivha-vinnana-citta arises to perform sayana-kicca or tasting through the tongue for an instant and falls away
5 kaya-vinnana-citta arises to perform phussana-kicca or knowing body sense contact through the body sense for an instant and falls away

 After the panca-dvaravajjana-citta has fallen away none but the five citta above can arise.

 The first vithi-citta is the panca-dvaravajjana-citta.  The second vithi-citta is the cakkhu-vinnana, sota-vinnana, ghana-vinnana, jivha-vinnana or kaya-vinnana.  When one of these five panca-vinnana-citta has fallen away, the third vithi-citta, is the sampaticchanna-citta, which arises to perform the sampaticchanna-kicca, or receive the arammana passed on by the panca-vinnana.  When the sampaticchanna-citta has fallen away, the fourth vithi-citta is the santirana-citta, which arises to perform the function of santirana-kicca, or examine the arammana for an instant, and then falls away.  The fifth vithi-citta is the votthabbana-citta (mano-dvaravajjana-citta that arises to perform votthabbana-kicca through the panca-dvara) arises to be javana-patipadaka and perform the function of determining or paving a path for kusala-citta or akusala-citta or mahakiriya-citta of the lokiya type to arise subsequently.

 When the votthabbana-citta has fallen away, the sixth vithi-citta, the kusala-citta, the akusala-citta, or the mahakiriya-citta of the lokiya type, would arise to perform javana-kicca in a series of seven citta, thereby accumulating latent tendencies in continuation. As stated in the passage "included in the word "citta" are kusala-citta, akusala-citta and mahakiriya-citta of the lokiya type.  Called "citta" because it accumulates latent tendencies in continuation, with the efficiency of the javana-vithi."

  The arising and evolution of the vithi-citta in each sequential instant, which experiences the arammana through the eye, ear, nose, tongue, body sense and mind, is citta-niyama (nature of the process of citta).  It evolves according to conditions and not under anyone's control.

 The first vithi-citta is the panca-dvaravajjana-citta that arises an instant and falls away according to conditions.
 The second vithi-citta is the vinnana-citta that arises once.
 The third vithi-citta is the sampaticchanna-citta that arises once.
 The fourth vithi-citta is the santirana-citta that arises once.
 The fifth vithi-citta is the votthabbana-citta that arises once.
 The sixth vithi-citta is the kusala, akusala-citta or mahakiriya-citta of the lokiya type, which arises to perform javana-kicca seven instants, also according to paccaya.  The javana-vithi accumulates latent tendencies because it repeatedly arises and falls away seven times in sequence.  The citta that performs javana-kicca is kusala or akusala-citta for those who are not arahanta.  But those who are, have eradicated all kilesa, therefore they do not have kusala or akusala-citta.  The mahakiriya-citta would perform the javana-kicca since the arahanta do not have kusala or akusala-citta.  The arahanta only have vipaka and kiriya-citta.  There are many kinds of kiriya-citta.  Whenever there is seeing, hearing, smelling, tasting, knowing body sense contact or thinking, the javana-citta of the arahanta is the kiriya-citta of the lokiya type, or the citta that experiences the arammana of the world, namely sight, sound, smell, taste and body sense contact.

 There is merely one moment of seeing and then contentment in the sight, which causes citta that are lobha-mula-citta to rise and perform javana-kicca for seven instants, seven times the cakkhu-vinnana-citta which arises just one instant.  This is the accumulation of akusala that everyone is really performing in daily life.  To eradicate kilesa is, therefore, not easy and not by knowing nothing.  Those who think that kilesa can be easily eliminated should realize the truth about the accumulation of avijja, lobha, dosa and other defilements which is seven times the amount of cakkhu-vinnana, sota-vinnana, ghana-vinnana, jivha-vinnana and kaya-vinnana.  Those who hope to wait until they become enlightened with the ariya-sacca-dhamma do not think of causes and results in reality that have been accumulated through the samsara-vatta, that we must develop panna to realize more and more fully the characteristics of realities as they really are until we realize the ariya-sacca-dhamma and eradicate kilesa level by level.

 While we are listening, and studying citta, if sati-patthana is mindful of the realities appearing, that moment we are practicing or developing the path leading to the enlightenment of nibbana, which is the reality that eradicates kilesa.  At any instant that sati does not realize the characteristics as they really are even if it is a moment of kusala, it is not the way to eradicate kilesa.  The passage in the Atthasalini Cittupadakandha explains the word "acayagami" as follows:

 Akusala and kusala that are not magga is called acayagami because of the meaning "to build dhamma like a mason building a brick wall".  Therefore when we are not mindful of the characteristics of realities that are appearing as they really are, whether akusala or kusala, we accumulate and build lifetimes like a person building a wall out of bricks one at a time, one on top of the other.  When sati is mindful of the characteristics of realities as they really are, it is then the magga, the apacayagami because of the meaning "not to build the dhamma that goes on" like a man dismantling the wall that the mason has layered with bricks.  Are we now taking down or piling up bricks?

The first vithi-citta is the avajjana-citta that cannot accumulate latent tendencies because it arises an instant.

The second vithi-citta is the vinnana-citta that cannot accumulate latent tendencies because it arises an instant.

The third vithi-citta is the sampaticchanna-citta that cannot accumulate latent tendencies because it arises an instant.

The fourth vithi-citta is the santirana-citta that cannot accumulate latent tendencies because it arises an instant.

The fifth vithi-citta is the votthabbana-citta that cannot accumulate latent tendencies because it arises an instant (or even when it arises two or three instants when the rupa falls away before the javana-citta can arise).

The sixth vithi-citta is the javana-citta that accumulates latent tendencies because it arises and falls away repeatedly for seven instants in general.  While we are in a coma, the javana-citta arises and falls away in a series of six citta.  Before cuti, the javana-citta arises and falls away repeatedly five instants.  Because the javana-citta arises and falls away repeatedly seven times, more than other vithi-citta, the javana-citta accumulates latent tendencies in continuation.
 
 

1. What is anantara-paccaya?
2. How many are the jati of citta and cetasikas?  What are they?
3. What is a vithi-citta?  Which citta is not a vithi-citta?
4. What is atita-bhavanga?
5. While we are not asleep, is there bhavanga-citta?
6. What arammana do the panca-dvara-vithi-citta know?  Through which dvara?
7. Through which dvara does the mano-dvara-vithi-citta know arammana?
8. Through how many does the citta know dhammarammana?
9. What function do the panca-dvaravajjana-citta perform?  Through which dvara?
10.What function do the mano-dvaravajjana-citta perform?  Through which dvara?

Dec. 19, 1999
Revised May 7, 2001