The first characteristic of citta, as said earlier, is that citta is a reality that experiences clearly the arammana.  This would help sati to arise and be mindful of the characteristics of the citta, while there is seeing, hearing, smelling, tasting or knowing body sense contact, and to examine to find out that the reality is a citta, not an entity, since the citta is the reality that clearly knows the object appearing.

 The second characteristic of citta, ‘called "citta" because it accumulates latent tendencies in continuation with the efficiency of the javana-vithi', shows that each person has different dispositions because of the amount of lobha, dosa, moha or any kind of kusala-kamma accumulated, which gives the individual distinct demeanors.

 The third characteristic of citta is that it is called "citta" because it is the reality where kamma-kilesa accumulate vipaka.  When one understands vithi-citta, one would understand the reality that is samsara-vatta, which is the arising and evolution of kilesa-vatta, (cycles of kilesa) kamma-vatta and vipaka-vatta.  For it is called "citta" because it is the reality where kamma-kilesa accumulate vipaka.

 The kusala-dhamma and akusala-dhamma that arise as javana-vithi, and fall away are accumulated in the next citta.  Although the citta arises and falls away, the falling away of past citta is paccaya for the next citta to arise.  Therefore the next citta to arise would inherit all that is accumulated in the previous citta because the subsequent citta arise with the preceding citta as paccaya.  Thus the akusala-javana-vithi-citta and the kusala-javana-vithi-citta accumulate latent tendencies and would be paccaya for vipaka to arise.

 Samsara-vatta comprises 3 parts: kilesa-vatta, kamma-vatta and vipaka-vatta.

 Kilesa-vatta arises in cycles through the eye, ear, nose, tongue, body sense and mind and accumulates latent tendencies in continuation which are causes to perform kamma-vatta or physical, verbal or mental actions of kusala- or akusala-kamma.  Kamma-vatta is the cause for vipaka-vatta to arise, and when the vipaka-citta arises to know arammana through the eye, ear, nose, tongue and body sense, it is not without kilesa-vatta because there is still pleasure or displeasure in things appearing through the eye, ear, nose, tongue, body sense and mind.  Since there is kilesa, there is still cause to perform kusala-kamma and akusala-kamma.  Kusala-kamma and akusala-kamma are the causes of akusala-vipaka-citta and kusala-vipaka-citta to arise endlessly.  As long as panna has not  been developed until it is sharp enough to clearly realize the ariya-sacca-dhamma, the three samsara-vatta, kilesa-vatta, kamma-vatta and vipaka-vatta, would continually arise and evolve.

 Paticcasamuppada means the dhamma that depends on each other to arise as kilesa-vatta, kamma-vatta and vipaka-vatta, that is, avijja is the cause for
 samkhara to arise (kilesa-vatta is the paccaya for kamma-vatta to arise), and sankhara is the cause for vinnana to arise (kamma-vatta is the paccaya for vipaka-vatta to arise).

 Avijja, or moha-cetasika, is the akusala-dhamma that does not know realities as they really are: the kilesa-vatta that is paccaya for the sankhara to arise.

 The three sankhara resulting from avijja are: punnabhisankhara, apunnabhisankhara and anenjabhisankhara.

Punnabhisankhara  is the intention to do kusala-kamma in relation with rupa, or kamavacara-kusala-kamma and rupavacara-kusala-kamma.
Apunnabhisankhara is the intention to do akusala-kamma.
Anenjabhisankhara is the intention that is arupavacara-kusala-kamma or the 4 arupajhana-kusala.

Punnabhisankhara, apunnabhisankhara and anenjabhisankhara are paccaya for vinnana to arise or patisandhi in diverse bhumi according to causes or the distinct kamma.

Therefore the paticcasamuppada manifested by the Buddha is the reality that arises and evolves with each instant.  This is constant no matter in which explanation, for example from the perspective of the four paramattha-dhamma, the four ariya-sacca or the paticcasamuppada.
 
The third characteristic of the citta in the statement, 'it is called "citta" because it is the reality where kamma-kilesa accumulates vipaka', shows that according to realities in life, sometimes it is kilesa, others it is kamma, others still vipaka.  Understanding about vithi-citta clearly would be a condition for sati to arise and examine to learn which instant of seeing, hearing, smelling, tasting, knowing body sense contact or thinking is kilesa, which is kamma and which is vipaka.  For example,

Panca-dvaravajjana-citta     is not vipaka-citta.
Cakkhu-vinnana-citta            is vipaka-citta.
Sampaticchanna-citta           is vipaka-citta.
Santirana-citta                         is vipaka-citta.
Votthabbana-citta                  is not vipaka-citta.
Javana-citta                              is not vipaka-citta.
Tadalambana-citta                 is vipaka-citta.

What is the use of knowing the minute differences in the process of seeing which instant is vipaka and which is not?  One should know that the dhamma that is the cause is not a result.  Akusala and kusala are causes and not vipaka.  When it is vipaka-citta, that is the result of causes, it is not the cause itself.  In the present instant of seeing, if one knows which instant is vipaka, or the result of past kamma, that caused the vipaka-citta to arise, would one still think that there is a self that could create any vipaka-citta?  If one knows the truth about citta the cause and citta the result, one would see the anatta in the instant of seeing, hearing, smelling, tasting, knowing body sense contact and thinking.  This would be paccaya to help sati to be mindful of each reality appearing at that instant as a distinct reality that arises from paccaya.

Is anyone afraid that vipaka-citta would not arise or that there would be no more vipaka?  There is no need to worry because no matter today, tomorrow, the next month, the next year or the next lifetime, there never would be need to fear that vipaka would not arise.  Because as long as one is not yet an arahanta, there would still be paccaya for vipaka-citta to continue to arise.  But one should be aware of the kinds of vipaka to arise, and of the kamma that cause them.  This lifetime is the proof of vipaka, how each person has vipaka ensuing from kusala-kamma or akusala-kamma in different quantities and degrees.

A passage in the Manorathapurani, the commentary of the Anguttara-nikaya, Tikanipata Pathamapannasaka, the fourth vagga, nidanasutta, 473 detailing the abhidhamma categorizes kamma into 16 kinds as 8 akusala-kamma and 8 kusala-kamma, stating that akusala-kamma and kusala-kamma that would produce results must be plenary of sampatti and vipatti as follows:
 
1.  Some kammasamadana of the sinful side,
 prevented by gati-sampatti, would produce no result.
2.  Some kammasamadana of the sinful side,
 prevented by upadhi-sampatti, would produce no result.
3.  Some kammasamadana of the sinful side,
 prevented by kala-sampatti, would produce no result.
4.  Some kammasamadana of the sinful side,
 prevented by payoga-sampatti, would produce no result.

 Which shows that when a person is plenary with gati-sampatti, upadhi-sampatti, kala-sampatti or payoga-sampatti, certain akusala-kamma would not have the chance to produce results.

1.  Other akusala-kamma
occasioned by gati-vipatti,   would produce results.
2.  Other akusala-kamma
occasioned by upadhi-vipatti,  would produce results.
3.  Other akusala-kamma
occasioned by kala-vipatti,   would produce results.
4.  Other akusala-kamma
occasioned by payoga-vipatti,  would produce results.

 The 8 on the kusala-kamma side are when a person is plenary of gati-vipatti, upadhi-vipatti, kala-vipatti and payoga-vipatti certain kusala-kamma would not have the opportunity to produce results, and the kusala-kamma that would produce results must be occasioned by gati-sampatti, upadhi-sampatti, kala-sampatti and payoga-sampatti.

 Gati-sampatti is birth in a good plane, or the sugati-bhumi.  Gati-vipatti is birth in a bad plane, or the dugati-bhumi, which is an apaya-bhumi.

 Everyone must patisandhi (be born) as soon as the cuti-citta falls away but none would know whether the "gati" one is going to would be sugati or dugati.  Some desire to be born in a teetotal family but as long as the cuti-citta has not yet arisen, there is no knowing what javana-vithi would arise before the cuti-citta.  Nor can we know which kamma would produce results to make us born in which bhumi after the cuti-citta has arisen and fallen away.

 If the kusala-kamma results in the patisandhi in the sugati-bhumi as gati-sampatti, that kusala-kamma would compile past kamma throughout samsara-vatta that should become paccaya for vipaka-citta to arise and know arammana that are ittharammana or pleasant according to the status of the specific patisandhi-citta.  Since past akusala-kamma have also been done, each does not have only ittharammana.  When akusala-kamma produces results, vipaka-citta would know arammana that is anittharammana or unpleasant objects through the eye ear, nose, tongue or body sense.  Although everyone must have both kusala- and akusala-kamma, each kamma depend on gati-sampatti and gati-vipatti to produce results.

 It also depends on upadhi.  Upadhi is the reality that embodies the dukkha.  Upadhi-sampatti or upadhi-vipatti is a physical component of a human birth.  Although born a human, in sugati-bhumi, a past akusala-kamma would be paccaya resulting in a physical abnormality with deformed organs, as upadhi-vipatti.  This would be paccaya for akusala-kamma to have more occasion than kusala-kamma to produce results.

 Past kamma would also depend on kala-sampatti as paccaya to produce results.  In the times of plenty, the land and sea is fertile, when the country is peaceful and flourishing, the kusala-kamma would be paccaya for vipaka-citta to arise and know ittharammana through the eye, ear, nose, tongue, body sense and mind.  But during kala-vipatti when the land is in chaos and famine, kusala-kamma would not be paccaya for vipaka-citta to arise and know as much ittharammana as during times of kala-sampatti.  In these times even good people who have never done any harm to anyone might still receive vipatti as to be hurt or killed because it is kala-vipatti.  Even though they have accumulated kusala-kamma, but since it is kala-vipatti, when the country is in turmoil, past akusala-kamma could still be paccaya for akusala-vipaka-citta to arise as result of that akusala-kamma.

 Any kamma that may or may not produce results must also depend on payoga-sampatti or payoga-vipatti.  "Payoga-sampatti" is competence in diligently and intelligently deliberated task.  All professions, even robbery, depend on thoroughness, artistry, expertise and competence in order to accomplish the task.  The capability to accomplish diverse employments is payoga-sampatti.  Whether in kusala- or akusala-kamma, all professions and functions must be performed with payoga-sampatti or with plenary expertise and competence to succeed as intended.  Past akusala-kamma that has not yet reached plenitude of paccaya to make akusala-vipaka-citta arise because at that instant that person still possesses payoga-sampatti, the capability in his work.  And even a good person who lacks the art, knowledge and proficiency in performing a task is with payoga-vipatti, which is not paccaya for kusala-vipaka to arise through lack of payoga-sampatti.
 
 The Buddha had manifested in detail the results that arise from certain causes, as well as the paccaya from which they arise, all of which is a matter of anatta, not the self that assumes to make things happen as desired.  Each instant of citta that arises must be composed by various paccaya.  Even when kusala-kamma or akusala-kamma is to produce results, there must be gati-sampatti or gati-vipatti, upadhi-sampatti or upadhi-vipatti, kala-sampatti or kala-vipatti, payoga-sampatti or payoga-vipatti.

 Understanding causes, results, kilesa, kamma and vipaka would be paccaya to make us suffer less dukkha from the samsara-vatta.  There should also be understanding about vithi-citta that in each process of seeing, none of the vipaka-citta such as the cakkhu-vinnana-citta that is seeing, the sampaticchanna-citta which receives the arammana subsequently from the cakkhu-vinnana-citta, nor the santirana-citta which examine the arammana consecutively, are able to perform any kamma.  While performing kusala-kamma of any kind, those are instants of kusala-javana-vithi-citta.  While hearing a pleasant sound, the sota-vinnana-vipaka-citta only arises to hear, and then the sampaticchanna-citta receives the sound in sequence, then the santirana-citta examines the sound, the vipaka-citta cannot perform kusala- or akusala-kamma of any kind.
 
 When a pleasant smell is in contact with the nose, the ghana-vinnana- vipaka-citta arises to know that smell.  The sampaticchanna-citta receives the smell, the santirana-citta examines it but they can do no kamma, nor can they make the rupa move in any way.

While talking, walking, raising a hand, moving to perform any task, it is not vipaka-citta that sees, hears, smells, tastes, or knows body sense contact, but the javana-citta, which are paccaya for the rupa to move with kusala- or akusala-citta.  Thus the citta that can perform kamma is not the vipaka-citta.  While having a meal, the citta that sees is a vipaka-citta, the citta that is pleased with the food is a lobha-mula-citta.  The citta that is not pleased with the nourishment is a dosa-mula-citta.  The citta that tastes the sweetness or the sourness is the vipaka-citta.  The citta that make the rupa move to serve or chew and swallow the food with pleasure are lobha-mula-citta.  The sati is able to arise and be mindful of each kind of citta as it really is.  Therefore it is not to escape lobha, but to know lobha as it really is, so one can abandon it.  From birth there normally are paccaya for lobha to arise each day.  Generally work in any profession is done with lobha.  Each day so much lobha arises.  But when one sees the beneficence of kusala-citta, there would be paccaya for kusala-citta to arise.  While having a meal, when the lobha-javana-vithi has arisen and fallen away, the following javana-vithi would be kusala by being aware of the characteristics of citta that is pleased with the food.  Or sati might arise to be mindful of the characteristics of rupa-dhamma that are soft or hard, cold or hot, tense or moving, or a sour, sweet, or salty taste that is appearing.

 Developing sati-patthana would allow us to know the reality of citta even when there are no physical or verbal actions, for example sati can be mindful that the citta that sees is not the one that is pleased with what is appearing.

 The third characteristic of citta is that it is called "citta" because it is the reality where kamma-kilesa accumulates vipaka.

 Kilesa is the reality that is impure, dark and dull.  "Dark and dull" means not bright and clear, not pure.  For example, when there is pleasure and desire, when one wants something, is it pleasant or unpleasant?  If there were no desire, no lobha, it would be nicer because there would be no clinging, no attachment, no wanting.  When there is attachment and wanting, avijja cannot see that such an instant is a dark and dull reality, impure, unpleasant and troubled because of the clinging and desire for no matter what you take pleasure in.  Those instants are of clinging, dullness, trouble, akusala-dhamma and sometimes some might mistake it for faith, which if sati-patthana does not arise, panna does not examine, then there would be no knowing whether it is lobha, which is akusala, or faith that is kusala.

 In the daily life of a bhikkhu and an ordinary person, those who still have kilesa cannot escape from lobha, whenever there is pleasure in what appears through the eye, ear, nose, tongue, body sense and mind.  As well as the ordinary person, the same applies to the ordained person who still has kilesa.

Once each level of kilesa that arises grows strong, it becomes physical or verbal akusala-kamma.  If there were no kilesa, no akusala-kamma can arise physically or verbally.  When the kamma is done, though the citta and cetasika that together arose to do the deed had accomplished the kamma and fallen away, the accumulation of the kamma continuing in each of the subsequent citta that arises and falls away in sequence, is a kamma paccaya or the reality that produces results as the arising vipaka-citta and -cetasika.  Therefore one must know which citta is kilesa, which is kamma and which is vipaka.  The citta that sees, hears, smells, tastes, knows body sense contact is a vipaka-citta, the result of kamma.  Everyone wants to see only that which is pleasing, and when one does, it is never enough.  But even though one has cakkhuppasada, resulting from kamma as paccaya, the arammana in contact with the cakkhuppasada and appearing to the cakkhu-vinnana, would still depend upon kamma-paccaya.  When kusala-kamma is the paccaya, it would cause the cakkhu-vinnana-kusala-vipaka to arise and see pleasant things.  Hearing sounds that are pleasing is the result of kusala-kamma.  Hearing unpleasant sounds is the result of akusala-kamma.  Whether the present and the next instant would be kusala-vipaka or akusala-vipaka is up to whether it would be kusala-kamma or akusala-kamma that would be paccaya for vipaka to arise at which dvara.

 There are 24 major paccaya that cause realities to arise.  Kamma is a paccaya for vipaka to arise, therefore kamma is a kamma-paccaya, one of the 24 paccaya.  The instant of seeing, hearing, smelling, tasting, knowing body sense is vipaka-citta together with vipaka-cetasika that arise because of paccaya.  No one can make it arise as desired.  For example, now that we have seen, heard, none can stop the seeing or the hearing since it has already arisen because of kamma as paccaya.

 The citta and cetasika that are knowing arammana appearing through the eye, ear, nose, tongue and body sense are vipaka-citta and vipaka-cetasika that arise concurrently.  Vipaka-citta is paccaya for vipaka-cetasika and vice versa by being vipaka-paccaya or strictly arise as vipaka and not anything else and as each other's paccaya as well as each other's vipaka-paccaya.
 
 The rupa that arises because of kamma as paccaya is the result of kamma but it is not vipaka because rupa is not a nama-dhamma.  Rupa is not an intelligence, it therefore is not vipaka.  Vipaka must only be nama-dhamma or a reality that knows and experiences.
 

 The third characteristic of citta is that it is called "citta" because it is the reality where kamma-kilesa accumulates vipaka.

 Past kamma is very difficult to know because it is an action accomplished and finished in the past.  But it is paccaya or cause for vipaka-citta and cetasika to arise in the present.  Therefore one should examine to understand the reality that is vipaka more conscientiously, that the reality which is vipaka is a nama-dhamma, or citta and cetasika that arise because of past accomplished kamma as paccaya.

 Generally, when something happens, one would say it is the person's kamma, which, to be perfectly accurate, one should say it is the result of the person's kamma.  It would make us understand more clearly which instants are the results and which are the kamma.  If we shorten the saying to "It's the person's kamma," those who are unfamiliar with the cause of the result of realities might misunderstand and mistake the vipaka for the kamma.

 When one has studied and understood about citta being the reality where kamma-kilesa accumulates vipaka, one would understand realities as they really are.  Without the dvara: eye, ear, nose, tongue, body sense and mind, which are ways of perceiving the arammana, there would be no vipaka-citta in daily life arising to receive the results of kamma.  The instant of seeing is a vipaka, the result of kamma.  Even though one was not in an accident, or has not received fortune and fame, the instant of seeing, hearing, smelling, tasting, knowing body sense contact in ordinary daily life is already the result of past kamma already accomplished.  Vipaka-citta is not only when there is illness, fortune or poverty, fame or degradation.  And sati is able to be mindful of realities that are vipaka when there is seeing, hearing, smelling, tasting, and knowing body sense contact in daily life.

 Vipaka-citta would arise as results of accomplished kamma-paccaya.  It is hard to know which past kamma caused the vipaka-citta that arises through each dvara.  For example, which kamma resulted in the vipaka-citta that hears children playing football.  Kamma is very difficult to know because it is acinteyya, or something one should not ponder.  Accomplished kamma, which is the cause in the past even though very long ago in samsara-vatta, is still paccaya for vipaka-citta to arise.  Therefore, if anyone ventured to guess which kamma resulted in seeing a certain thing, and which kamma caused that certain hearing, one would never be free from ignorance and frustration because one is guessing at something that one does not have the panna of the level to really know.  Yet the vipaka which is the result of kamma is now appearing through eye, ear, nose, tongue and body sense.
 
In the cittanupassana-satipatthana the character of the first kind of citta is saraga-citta.  Sati arises to be mindful of the characteristics of the citta that is composed of raga, the pleasure and attachment, that universally arises.  When satipatthana does not arise, one would not know that when one sees something, the lobha-mula-citta, which is pleased by what is seen, would arise very rapidly.  To eradicate kilesa, panna must know the characteristics of realities that appear ordinarily as what they really are, or know the differences between vipaka-citta resulting from past kamma, and kusala-citta or akusala-citta, which are kilesa or present kamma, which would become paccaya to cause vipaka-citta to arise in the future.  To know the characteristics of vipaka-citta is not to roughly surmise the fact only whenever there is an accident, illness, fortune or poverty, fame or defamation, but to know vipaka-citta the instant one sees, hears, smells, tastes and knows body sense contact through the eye, ear, nose, tongue and body sense in daily life.

When one realizes that the vipaka-citta that arises results from one's own kamma, would one be angry with or blame others as the cause of whatever happened?

In the Tipitaka there are events in the lives of people who received diverse vipaka according to the times.  These days there are events showing that each person would receive vipaka, or the result of past kamma, in unpredictable manners.  For example, a whole building collapsed on its owner without having been bombed, without his being shot or hurt by anyone else.  Past kamma is the paccaya to receive the result of kamma through the eye, ear, nose, tongue and body sense.  Therefore one should not be angry and blame others.  Rather sati should be mindful of the characteristics of realities that are vipaka-citta and really not entities, people or the selves.  One should then realize that such an instant is the result of past kamma and not lobha, dosa, moha or kusala which are present causes to produce future results.

 Both external objects and physical features, that appear as tall, short, dark or fair, only appear for an instant when coming into contact with the cakkhuppasada.  So if there is no eye or no seeing, one would not think of the shape, height, shortness, darkness or lightness that one takes for the body.

 Therefore the shape of one's body and one's external objects do not belong to anyone in reality.  They are just that which appear for an instant while the cakkhu-vinnana arises to see, and falls rapidly away.

 Sound that appears when in contact with the ear is likewise that which appears when in contact with the ear and then is gone.  It belongs to no one.  To be mindful of characteristics of realities normally as they really are could make one relinquish the attachment to realities as entities, people or the selves.

 The instant there is seeing, hearing, smelling, tasting, knowing body sense contact or thinking thoughts is a reality that truly exists.  It is sati-patthana for panna to study and realize the characteristics of realities as they really are, not as entities, people or the selves.

 Take one's possessions which one thinks is numerous.  If one does not see the assets, one can only think that there are such belongings, but since one does not see them nor touch these treasures, do we profit from these riches?  When we realize the characteristics of paramattha-dhamma, which are not entities, people or the selves, then one knows that everyone is equal.  When cakkhu-vinnana arises, it sees what is appearing and then falls away.  Neither the cakkhu-vinnana nor what appears to be seen belongs to anyone at all.  Everyone is equal as realities in the paramattha-dhamma.  But the kilesa that clings to realities as oneself or one's belongings would differ in quantity accordingly.

 Do those who used to take pleasure in any quantity of possessions that they have, realize that they do not own anything?  Since cakkhu-vinnana arises to see and falls away very rapidly, if the cakkhu-vinnana does not arise, where are their possessions?  When any treasure is only what cakkhu-vinnana arises to see temporarily for an instant, how could one take it for one's possessions?  Since things that appear cannot come into your body, they can only appear when in contact with the cakkhu-dvara or cakkhuppasada.
 
 Sound, smell, taste and body sense contact similarly exist only the instant they are in contact.  Thus one should not take these realities as us or ours.

 Even though everyone might wish to have lots of possessions in equal proportions, uniformly, actually the results appearing in the present arise from past causes.  Therefore it is under no one's control.  Vipaka is the result of kamma while there is only seeing, hearing, smelling, tasting and knowing body sense contact.  No one can tell which kamma resulted in a certain process of seeing or hearing, for example.

 In a passage in Anguttara-nikaya Catukkanipata Dutiyapannasaka Apannakavagga  the third Acintitasutta No. 77, the Buddha said "Behold bhikkhu, these four acinteyya are imponderable.  If a person should think upon them, he would be party to madness and disturbance.  What are the four acinteyya?  Behold bhikkhu, firstly the magnitude of Buddhahood, secondly the magnitude of jhana, thirdly the vipaka of kamma and fourthly the speculations about the world.  Behold bhikkhu, these four acinteyya are imponderable.  If a person should think upon them, he would be party to madness and disturbance.
 
 There is seeing now.  It is vipaka-citta through the eyes.  Sati can only be mindful of the characteristics of the reality or nama-dhamma, which is an intelligence, and rupa-dhamma or that which is appearing.  It cannot be known beyond that to the point of knowing what the seeing in the present instant is the result of; which past kamma in which lifetime.  But while there is seeing, sati-patthana is able to be mindful, and panna is capable of fully realizing that while there is seeing, which is a vipaka, it is not the instant that one is pleased or not, which is akusala arising in sequence after the seeing.

 In addition each citta is called "citta" because of its complex and intricate nature according to the efficiency of the sampayutta-dhamma.  "Intricate" means distinct according to the sampayutta-dhamma, or the concurrent cetasika which is the individual's accumulations.  Therefore it is impossible that everyone should think alike, or worship the same religion.  Our physical appearance differs, therefore our thoughts, our opinions and beliefs cannot be similar.  Even in those times when he had not yet achieved nibbana, the Buddha himself could not render everyone right of understanding.  As for those with accumulated paccaya to have the opportunity for vipaka-citta and kusala-citta to arise and hear, study and examine the dhamma manifested by the Sammasambuddha, once they had heard it they should examine, consider, investigate conscientiously and ever more minutely and develop panna until they are able to realize the characteristics of realities as the Buddha had manifested.
 
 Wrong view does not exist only in other religions.  Even those who are Buddhists would practice distinctly according to beliefs and understanding which have been diversely accumulated.  After the second Great Council (sangiti - convocation of the Sangha to revise the doctrine in the Tipitaka), the Vajji bhikkhu, who were the cause, established different nikaya (sects) according to their opinions.  For example, one sect with the opinion that whoever would attain a level of enlightenment and realize nibbana must recite "Such is dukkha. Such is dukkha."1  Misunderstanding the practices has existed since ancient times.  Therefore today one must study and examine conscientiously because those who could realize the ariya-sacca-dhamma these days are not ugghatitannu-puggala (one who realizes the truth upon hearing) or vipacitannu-puggala (one who realizes the truth after explanation) but neyya-puggala (one who realizes the truth upon much guidance and perseverance) and those who could not realize ariya-sacca-dhamma despite much listening, reading, discussing and reciting the dhamma, called padaparama-puggala.

 The dhamma that the Buddha had the supreme beneficence to manifest for the entire 45 years is for the benefit of the neyya-puggala and the padaparama-puggala.  Everyone should therefore study to really know what is realized by fully experiencing the ariya-sacca-dhamma and how to develop the way to really know the arising and falling away of the dhamma that appear through the eye, ear, nose, tongue, body sense and mind.  Only then would one be a person who understands the true merit of studying which is to assist the sati to be mindful of the characteristics of realities in which the Buddha was omnisciently enlightened and which he minutely manifested even to the characteristics of citta, above, as well as the vinnana-citta that is seeing which is also sati-patthana.  The reality that panna could develop until it realizes fully the reality that is anatta arising and falling away in daily life and not entities, people or the selves, or any other object at all.

1.  What is kamma-paccaya?
2.  What is vipaka-paccaya?
3.  Is the rupa that arises from kamma as paccaya a vipaka?  Why?

Dec. 19, 1999
Revised May 7, 2001