Citta differ by their sampayutta-dhamma, or the cetasika that arise concurrently with them, therefore they are also categorized according to their vedanabheda or the kinds of vedana-cetasika that arise with them, as follows:

Somanassasahagatam The citta arises with somanassa-vedana-cetasika (gladness).
Domanassasahagatam     The citta arises with domanassa-vedana-cetasika (sorrow)
Upekkhasahagatam          The citta arises with upekkha-vedana-cetasika
(indifference).
Sukhasahagatam             The citta arises with sukha-vedana-cetasika      (pleasant bodysense feeling)
Dukkhasahagatam           The citta arises with dukkha-vedana-cetasika (unpleasant bodysense feeling)

 Since citta are differentiated by jati as kusala, akusala, vipaka and kiriya, the cetasika that arise concurrently would be of the same jati as that citta.  Akusala-cetasika could not arise with kusala-citta, vipaka-citta or kiriya-citta.  Kusala-cetasika could not arise with akusala-citta, vipaka-citta or kiriya-citta.  Nor could vipaka-cetasika arise with akusala-citta, kusala-citta or kiriya-citta.  Therefore vedana-cetasika are also distinguished by being kusala, akusala, vipaka and kiriya like all other cetasika.  However, the Buddha did not manifest the characteristics of each reality in detail so there could be those who misunderstand the characteristics of vedana-cetasika such as physical dukkha-vedana, which are feelings of sickness, aches and pains, which arise with the kaya-vinnana-citta, the citta that knows bodysense contact, that arises just an instant of citta, unlike the feeling of domanassa (unpleasantness) when in contact with the physically unpleasant arammana.  Since each instant of citta differs in detail by the vedana-cetasika arising with it, the Buddha manifested precisely which vedana arises concurrently with a distinct kind of akusala-citta, kusala-citta, vipaka-citta and kiriya-citta.

The instant there is pain there is dukkha-vedana through the bodysense which is akusala-vipaka, while the instant there is unhappiness, perturbation, and worry because of dukkha-vedana, there is no vipaka.  At that instant there is akusala-vedana arising with akusala-citta so there is unhappiness.

 The conscientious study of the Abhidhamma would make us correctly understand the characteristics of vedana-cetasika that arise with the citta, or else one would be deceptively attached to somanassa-vedana, sukha-vedana or upekkha-vedana without recognizing which instant of vedana is kusala, which akusala, which vipaka or which is kiriya.

 In the Anguttaranikaya Ekanipata Dutiyapannasaka Sanimitta the third vagga, 328, there is a passage saying: Behold, Bhikkhu, dhamma that is sinful akusala arises because there is vedana.  Without vedana, it does not arise. By abandoning the vedana the dhamma that is sinful akusala would no longer be.

 (Other passages are about sanna-cetasika, which is the sanna-khandha, other cetasika that are sankhara-khandha and the citta which are vinnana-khandha.)

 This shows that the vedana-cetasika, which are feelings, are the basis of tenacious attachments.  Since there is no knowledge of the truth about vedana-cetasika, one cannot abandon the feeling that there is oneself.

 The knowledge of the characteristics of vedana-cetasika would condition and support sati to arise and know the characteristics of vedana.  Otherwise one would not realize that every day there is vedana in the same way that each day there are only realities that appear through the eyes, ears, nose, tongue, bodysense and mind, only because citta arise to know these realities.  But imagine if one does not feel anything, when one sees the world there would be no perturbation.  If one does not feel any emotion after hearing, one would not feel disturbed either.  And the same applies to smelling, tasting, knowing bodysense contact, there would be no akusala of any kind.  But because feelings arise, there is attachment and clinging to the feelings and desiring the objects that make us feel glad and happy, which cause akusala-dhamma to arise frequently without our awareness.  All dhamma are anatta and none can prevent vedana-cetasika from arising.  Whenever citta arises there must be vedana-cetasika that feels the arammana of the moment.  Even now there must be vedana-cetasika of one kind or another being upekkha-vedana, sukha-vedana, dukkha-vedana, somanassa-vedana or domanassa-vedana.  The aim of studying dhamma is not merely to know the number or names but the characteristics of the feelings one is having.  If sati does not arise to be conscious of the feelings that we are having now, even though that feeling is real: it has arisen and fallen away, since we do not know the true characteristics of that feeling, we would take it for the selves, which are happy, unhappy, glad, sad or indifferent.

 Therefore as long as sati does not arise to be mindful of the characteristics of feelings or emotions, there is no way to abandon attachment to realities as entities, persons, or the selves, because each would cling to feelings as important factors of life.  Everyone desires pleasant emotions.  No one wants unhappy feelings.  Therefore no matter how, one would endeavor to make sukha-vedana or somanassa-vedana arise without realizing that in that instant there is attachment clinging to feelings that arise because of causes and then fall away.  Since feelings are important things to which all are attached, the Buddha manifested that the vedana-cetasika alone is the vedana-khandha because it is an important reality that is taken for the self, the entity, the person.  For the sati to arise and be conscious of the characteristics of the truly existing realities that appear, one must rely on studying and listening to more and more detailed accounts about realities, examine and prove them in daily life also.

 There are 4 jati of vedana-cetasika comprising 1) vedana that is kusala,  2) vedana that is akusala, 3) vedana that is vipaka and 4) vedana that is kiriya. Vedana is a sankhata-dhamma, arising from causes and conditions that compose it. Vedana that is vipaka arises from kamma as paccaya. Vedana that are kusala, akusala or kiriya are not vipaka.  Therefore they do not arise from kamma as paccaya, but from other conditions.  From the perspective of the five vedana, the sukha-vedana, as well as the dukkha-vedana through the bodysense, are of the vipaka-jati, arising as result of kamma.  The vipaka-vedana-cetasika arises from past kamma as paccaya, to know arammana that is in contact with the eyes, ears, nose, tongue, bodysense and mind according to the kind of the distinct vipaka.

 When seeing, the cakkhu-vinnana is a vipaka-citta arising concurrently with upekkha-vedana, which is a vipaka-cetasika, and other vipaka-cetasika.  The sota-vinnana, the ghana-vinnana, the jivha-vinnana are of the same nature.  But the kaya-vinnana-akusala-vipaka, which clearly knows the characteristics of the photthabbarammana that is in contact with the body, arises concurrently with dukkha-vedana and the kaya-vinnana-kusala-vipaka arises concurrently with sukha-vedana.  No one can change the vedana that arise with distinct kinds of citta. Kaya-vinnana arises because of kamma as paccaya: when kayappasada-rupa comes into contact with a mahabhuta-rupa (cold, heat, softness, hardness, tension or motion) that is ittharammana, sukha-vedana would arise.  When kayappasada-rupa is in contact with a mahabhuta-rupa that is anittharammana, dukkha-vedana would arise.  The feeling that arises at the bodysense is only either dukkha-vedana or sukha-vedana.  It cannot be upekkha-vedana, somanassa-vedana or domanassa-vedana at all.  One must separate bodily and mental feelings.  While there is kaya-vinnana, sukha-vedana or dukkha-vedana are of vipaka-jati, or the result of past kamma.  But the moments of trouble, worry and anxiety are the feelings of unhappiness, they are not the result of past kamma but that of accumulations of akusala-dhamma, which cause unhappy, unpleasant feelings to arise.

Other than dukkha-vedana and sukha-vedana which are only of vipaka-jati, and domanassa-vedana which is of uniquely akusala-jati, other vedana, somanassa-vedana and upekkha-vedana, can be of other jati: kusala, akusala, vipaka or kiriya.  This is the difference which shows that realities would arise according to conditions.

 Has one ever been mindful of vedana?  At this instant vedana is arising and falling away.  Some might have begun to be mindful and know the characteristics of realities that are appearing through the eyes, ears, nose, tongue and bodysense.  Others might begin to be aware of the characteristics of nama-dhamma which is a consciousness, while seeing, smelling, tasting, knowing bodysense and thinking.  But that is not enough because sati must be mindful of the characteristics of realities that are appearing through all five khandha, namely rupa-, vedana-, sanna-, sankhara- and vinnana-khandha.  Since sati is not really conscious of the characteristics of realities, it cannot eradicate kilesa because kilesa is not something which can be eradicated by ignorance, or without sati or real and complete comprehension and consciousness of the characteristics of the realities appearing.

 Is there vedana-cetasika while we sleep?  It is very beneficial to think about and examine dhamma because the more one does so, the more clearly one would understand.  Thus one should consider whether there is feeling while one is asleep.  While one is fast asleep, one does not know arammana of this world no matter through eyes, ears, nose, tongue, bodysense or mind.  One does not think nor dream.  While one is not dead, one must have bhavanga-citta that arises and falls away to maintain that lifetime of that person until one awakens and continues to see the world till the time one sleeps again.  While fast asleep one does not know anything of this world, no matter through the eyes, ears, nose, tongue, bodysense or mind that one used to see, hear, like and think of.  While fast asleep there is no arammana appearing but the citta still continue to arise and fall away, the four nama-khandha, or the citta and cetasika, must arise concurrently inseparably.  While deeply sleeping, there is vipaka-citta, the result of past kamma, which is why a sleeping person is not yet dead since vipaka-citta arise and fall away in continuation.  Whenever citta arises there must always be cetasika concurrently arising.  Vedana-cetasika arises with all citta.  The vedana-cetasika that arises with the bhavanga-citta is a vipaka-cetasika that feels the same arammana as the bhavanga-citta, that is the arammana not of this world.  Thus one is not conscious as one is when the citta is seeing through the eyes or hearing through the ears, for example.  None could know the characteristics of the vedana-cetasika that arises while is fast asleep.  But when one is awake one should consider what is awake as when one is asleep, one should ponder what is asleep. Rupa is not a consciousness, therefore it does not awaken or sleep.  But nama-dhamma is a consciousness.  When it does not know arammana that appears in this world, it is said to sleep.  But the citta continue to arise and fall away, maintaining this lifetime so that one is not yet dead.

 The instant of wakefulness, what is awake?  Citta and cetasika are awake by arising to know arammana through the eyes, ears, nose, tongue, bodysense and mind.  Whenever one knows arammana of this world, one is awake yet one should examine things more conscientiously for the purpose of developing sati-patthana.  The purpose of manifesting the dhamma is to assist sati to be mindful of the characteristics of the realities appearing and the viriyarambhakatha or words that are beneficial to the arising of viriya to be mindful of characteristics of realities that appear.  Therefore one should examine whether while awake citta and cetasika arise to know arammana of this world the way we understand it to.  One should think even more profoundly: what is awake?  Citta and cetasika arise and awake together. Vipaka-citta inevitably arise to experience that which appear through the eyes, ears, nose, tongue or bodysense. Vipaka-citta is the result of kamma.  It arises and falls away.  Can one stay asleep forever?  That is not possible.  Kamma does not cause one to be born in this lifetime to sleep until death.  But kamma are conditions for one's eyes, ears, nose, tongue and bodysense to be paccaya for citta to arise and see pleasant things as the results of kusala-kamma, unpleasant things as results of akusala-kamma; hear pleasant things as the results of kusala-kamma, unpleasant ones as results of akusala-kamma etc.

 Vipaka-citta and cetasika therefore arise to know arammana through the eyes, ears, nose, tongue, bodysense and mind in daily life.  What else is there other than this?  When one is awake, other than vipaka-citta arising to see, hear, smell, taste, know bodysense contact, the akusala-kamma or kilesa begin to awaken because while sleeping there is still anusaya-kilesa or kilesa that has not been eradicated which has been accumulated in all bhavanga-citta that arise and fall away. While one is asleep, kilesa does not arise to perform the function of feeling emotions because there is not yet seeing, hearing, smelling, tasting, knowing bodysense contact of any kind of this world.  While fast asleep, all kilesa are asleep also.  But when awakened, so are the kilesa: after seeing, hearing, smelling, tasting, knowing bodysense contact, the kilesa would arise concurrently with akusala-citta in accordance with the causes and conditions that make akusala- dhamma of a certain kind arise.  Is that good?

 Since citta are categorized into 4 bhumi, namely kamavacara-bhumi, rupavacara-bhumi, arupavacara-bhumi and lokuttara-bhumi.  The citta would be finer respectively of the levels.  But most people's citta are of the kamavacara-bhumi, evolving in sight, sound, smell, taste and bodysense contact. Kamavacara-bhumi is the lowest level of citta that is, when one wakes up one would see, hear, alternately from one sense-door to the other through the eyes, ears, nose, tongue, bodysense and mind.  Each day the citta that arise are not only of the lower bhumi but also of a lower jati: they are akusala-citta that awake each day when the kusala-citta does not arise.  When one sees, one is pleased, attached.  When one hears, one is content and attached to the sound heard normally because in general lobha-mula-citta arises more often than dosa-mula-citta, which is a coarse, unpleasant characteristic of citta.

 One might admit that daily there are more akusala-citta arising than kusala-citta.  If one does not realize that one could not develop kusala to escape the bad aspect of citta and remain full of akusala-citta as always and even be pleased with akusala without seeing the harm in it.  One should then realize that when one wakes up generally kilesa awaken through the eyes, ears, nose, tongue, bodysense and mind depending upon how troublesome a person's kilesa are and how much mental or physical disturbance and unease they can cause.  Realizing one should increasingly endeavor to develop kusala.  Whether dana, sila, peace of the citta or any level of sati-patthana that is mindful of realities appearing.  Not that anyone can abandon lobha and then develop panna to become the sotapanna afterwards.  Though lobha arises, it is a reality that arises because of condition and not an entity, a person or the self.  Panna must be mindful of the characteristics of lobha as it really is: a reality that arises and falls away.
 

1.  A sukha-vedana arises with kaya-vinnana-kusala-vipaka-citta.
2.  A dukkha-vedana arises with kaya-vinnana-akusala-vipaka-citta.
3.  Two domanassa-vedana arise with dosa-mula-citta
4.  A somanassa-vedana and an upekkha-vedana arise with citta that are either kusala, akusala, vipaka or kiriya.

 When sound appears, sota-vinnana-citta is the consciousness that hears the sound, at that instant there is vedana-cetasika that feels, arising simultaneously with the sota-vinnana-citta.  When phassa-cetasika arises in contact with the arammana nothing can prevent vedana-cetasika from arising.  When sati is able to begin to be mindful of the characteristics of the citta or the vedana-cetasika, it would become accumulating and beneficial paccaya so that one would not forget [to be mindful].  Therefore when one feels indifferent, glad, happy, sorrow or regret, instead of increasing the feeling, the sati would be mindful that the instant is only a feeling that arises because of causes and conditions.  Therefore sati-patthana is beneficent in the attenuation and abandonment of sufferings in moments of unpleasantness.

1. What jati are upekkha-vedana and somanassa-vedana?
2. What jati are dukkha-vedana and sukha-vedana?
3. What jati is domanassa-vedana?
4. What jati is vedana-cetasika when one is sound asleep?
5.  Can the rupa waken or sleep?  Why?