Classification of citta by sobhana and asobhana

 Sobhana-dhamma is a good reality [citta and cetasika], which includes not only kusala-dhamma.  Good realities which are not kusala-dhamma are kusala- vipaka, which are the results of kusala-kamma and sobhana-kiriya, which are citta and cetasika of the arahanta with completely eradicated kusala and akusala.

 Asobhana-dhamma is the opposite reality [nama-dhamma] of sobhana-dhamma.  It is not a good reality, which not only includes akusala-cetasika.  Any citta and cetasika that do not have sobhana-cetasika arising with them are asobhana.  Therefore the sampayutta-dhamma that differentiate citta as good or sobhana and as bad or asobhana are the cetasika which comprise the six hetu.  The good cetasika are the alobha-, adosa- and panna-cetasika etc. which are the sobhana-cetasika that render citta good.  Therefore the classification of citta by sobhana and asobhana types results from the classification by hetu.  Any citta that is composed of cetasika that are sobhana-hetu is a sobhana-citta.  Any citta that is composed of cetasika that are asobhana-hetu is an asobhana-citta.

To study the paramattha-dhamma, one must think and consider its logical reasoning oneself.  When one understands the right and clear reasoning, one would not be confused or erroneous even in the matter of sobhana- and asobhana-dhamma.

 Akusala-citta arises concurrently with lobha, dosa and moha.  Therefore akusala-citta is certainly not a sobhana-citta.

 Cakkhu-vinnana-citta does not arise with lobha, dosa, moha or any other sobhana-cetasika. Cakkhu-vinnana-citta arises with only seven cetasika, namely phassa-cetasika, vedana-cetasika, sanna-cetasika, cetana-cetasika, ekaggata-cetasika, jivitindriya-cetasika and manasikara-cetasika.  These seven cetasika are the sabba-citta-sadharana-cetasika, the cetasika that arises with all citta.  The citta cannot arise without these seven cetasika.  No matter which kind of citta, akusala-, kusala-, vipaka-, kiriya-, lokuttara-citta or any citta whatever, would have to arise concurrently with these seven cetasika.  These sabba-citta-sadharana-cetasika are the annasamana-cetasika, or cetasika that conform with whatever they arise with.  Concurring with akusala-citta, the seven sabba-citta-sadharana-cetasika are akusala; with kusala-citta, they are kusala etc.

 Cakkhu-vinnana-citta is a vipaka-citta with only the seven sabba-citta-sadharana-cetasika, and no other sobhana-cetasika or akusala-cetasika of any kind, arising concurrently with it.  Therefore, cakkhu-vinnana-citta is an asobhana-citta without being an akusala-citta.

 To study the dhamma, one must thoroughly understand even the differences between akusala-dhamma and asobhana-dhamma.

 Akusala-dhamma is the reality that is bad or harmful, the hetu for unpleasant, unhappy vipaka to arise as result.  Asobhana-dhamma is citta and cetasika without sobhana-cetasika arising concurrently with it.  The Buddha manifested the dhamma from diverse perspectives according to the characteristics of the distinct dhamma.  Thus the student should conscientiously study so as to correctly understand the different realities.  When he manifested according to the three groups, namely kusala-dhamma, akusala-dhamma and abyakata-dhamma, one must know that kusala- dhamma is the reality that is hetu causing kusala-vipaka to arise; that akusala- dhamma is the reality that is hetu causing akusala-vipaka to arise; and that abyakata-dhamma is the reality that is hetu causing neither kusala nor akusala realities to arise.  Therefore, abyakata-dhamma does not cause vipaka-citta and -cetasika, kiriya-citta and -cetasika, rupa or nibbana to arise. Therefore, abyakata-dhamma is not only citta and cetasika that are vipaka and kiriya but rupa-paramattha and nibbana-paramattha are also abyakata-dhamma. Rupa and nibbana can neither be kusala nor akusala because they are not citta and cetasika. When the Buddha manifested different kinds of dhamma according to the three groups, he manifested the four paramattha-dhamma.  But when he manifested them according to the four jati, he intended only citta and cetasika.

 Classified by the four jati, akusala-citta and its concurrent cetasika are asobhana; kusala-citta and its concurrent cetasika are sobhana; any vipaka-citta and kiriya-citta without sobhana-cetasika such as alobha-cetasika and adosa-cetasika arising simultaneously, are asobhana for they do not arise with sobhana-cetasika; any vipaka-citta and kiriya-citta with sobhana-cetasika arising concurrently are sobhana.

 The cakkhu-vinnana-kusala-vipaka-citta and the cakkhu-vinnana-akusala-vipaka-citta arise concurrently with only seven sabba-citta-sadharana-cetasika.

 The sota-vinnana-kusala-vipaka-citta and the sota-vinnana-akusala-vipaka-citta arise concurrently with only seven sabba-citta-sadharana-cetasika.

The ghana-vinnana-kusala-vipaka-citta and the ghana-vinnana-akusala-vipaka-citta arise concurrently with only seven sabba-citta-sadharana-cetasika.

The jivha-vinnana-kusala-vipaka-citta and the jivha-vinnana-akusala-vipaka-citta arise concurrently with only seven sabba-citta-sadharana-cetasika.

The kaya-vinnana-kusala-vipaka-citta and the kaya-vinnana-akusala-vipaka-citta arise concurrently with only seven sabba-citta-sadharana-cetasika.

These ten davi-panca-vinnana-citta are therefore asobhana.  All other citta that arise without sobhana-cetasika are asobhana-citta.  Therefore kusala-vipaka-citta are not all sobhana-citta.  Kusala-vipaka-citta with sobhana-cetasika arising concurrently are sobhana-citta.  Kusala-vipaka-citta without sobhana-cetasika arising concurrently are not sobhana-citta.  These are the distinctions of each instant of citta in daily life.  The patisandhicitta in the human plane and that of the apaya-bhumi are results of different kamma.  The patisandhicitta of those in the apaya-bhumi are akusala-vipaka-citta, the result of akusala-kamma causing births in the hell plane, in the pitivisaya-bhumi, in the asurakaya-bhumi or the animal plane. The patisandhi-citta of those born humans or deva of different levels are kusala-vipaka-citta, the results of kusala-kamma causing births in the sugati-bhumi.

 Though birth in the manussa-bhumi (the human plane) is kusala-vipaka, some people are born innately handicapped because the kusala-vipaka-citta that performed the function of patisandhi are the results of kusala-kamma without panna-cetasika arising with them.  The kusala-kamma must also be of a very weak kind for the kusala-vipaka-citta that performed the patisandhi-kicca not to be composed with sobhana-cetasika, or it does not arise with alobha-cetasika or adosa-cetasika etc.  Since it is the result of a very weak kusala-kamma, the past akusala-kamma would beleaguer (the person) and render him deformed from birth.

 Among those who are born without disabilities, all are born distinctly, by family, rank and retinue because the kusala-vipa-citta that perform the function of patisandhi differ according to the strength of the kusala-kamma that are the causes.  If a patisandhi-citta results from kusala-kamma with panna-cetasika of a weak kind or with none at all, the patisandhi-citta that is kusala-vipaka would arise with sobhana-cetasika together with two hetu, namely alobha-cetasika and adosa-cetasika, as davi-hetuka-puggala, or a person whose patisandhi-citta is without panna-cetasika arising concurrently.  That person would be unable to  attain jhana or lokuttara-dhamma in that lifetime.

 Those whose patisandhi-citta result from kamma with panna and whose patisandhi-citta arise with panna-cetasika concurrently are ti-hetuka-puggala because there are three hetu namely, alobha-cetasika, adosa-cetasika and panna (amoha) -cetasika arising concurrently.  Having heard the dhamma they would examine and understand it and be able to develop panna until they achieve jhana-citta or realize the four ariya-sacca-dhamma and attain nibbana and become ariya-puggala in that lifetime according to their accumulated conditions.  However, one should not be overconfident.  Those who are intelligent, with patisandhi-citta that are ti-hetuka, but neglect developing kusala, and not listening to the dhamma, would be wise in worldly matters, well-educated or otherwise skillful but would not develop panna in the dhamma and would not know the characteristics of realities as they truly are.

 In the distant past of former lives some might have been interested in the dhamma, might have studied the dhamma, or even have become ordained bhikkhu or samanera but to realize the ariya-sacca-dhamma, no one knows in which state one would attain ariya-sacca-dhamma, as a monk or a lay person.  Everyone must develop panna, to know the characteristics of realities that are appearing as they really are in every lifetime until one reaches the lifetime when panna is sharp and strong, able to penetrate the ariya-sacca-dhamma.  Even though once one might have been interested in the dhamma, its studies and applications, one must
 not forget that before the full realization of the ariya-sacca-dhamma there had been a great deal of amassed akusala to make one lose oneself in the pleasure of akusala if one were negligent.  Therefore, even though the patisandhi-citta is ti-hetuka, whenever one is careless, the panna-cetasika of that lifetime would not develop because one did not develop it with listening, examining and practicing the dhamma.  It would, therefore, be a pity that though the patisandhi-citta of that lifetime is ti-hetuka, panna is not developed, while it is uncertain which kind of kusala will result in which patisandhi-citta in the next life.  It could be akusala-vipaka-citta causing patisandhi-citta in the apaya-bhumi; or ahetuka-kusala- vipaka-citta performing patisandhi as an innate disabled person; or davi-hetuka- vipaka-citta performing patisandhi as a davi-hetuka-puggala in the sugati-bhumi, who are unable to develop panna to fully realize the ariya-sacca-dhamma.

 Therefore, it is to be regretted that panna is not developed further with each lifetime even though it were with ti-hetuka-patisandhi but since panna has not been sufficiently developed, there can be no realization of the ariya-sacca-dhamma in this lifetime.  Not everyone who are ti-hetuka-puggala could realize the ariya-sacca-dhamma fully in their present existence.

 While those born human without handicaps are sound asleep, their bhavanga-citta would be sobhana-citta since their patisandhi-citta are davi-hetuka with alobha-cetasika, adosa-cetasika arising concurrently.  Some, whose patisandhi-citta are ti-hetuka with alobha-cetasika, adosa-cetasika and panna-cetasika arising concurrently, while they are sound asleep, kilesa would not arise, nor would pleasure or displeasure since there is no seeing, hearing, smelling, tasting , thinking (…).  But once awaken the akusala-citta that arise each day would condition gladness or sadness accordingly.  Generally, once one is awake  there would be more asobhana than kusala daily.  Cakkhu-vinnana would arise to see visual objects through the eyes only an instant then afterwards generally akusala-javana-citta would arise for seven instants; which means seven times the number of the cakkhu-vinnana that performs the function of seeing each instant.  The accumulation in continuation of akusala-dhamma each day is extremely great.  Therefore one should not be careless.  Once one had heard the dhamma that the Buddha manifested in detail about which instant is sobhana-citta, which asobhana and about whether asobhana-citta is akusala, vipaka or kiriya.

Question:     Do the arahanta have asobhana-citta?
Answer:       Yes.
Question:     Do the arahanta have akusala-citta?
Answer:      No.

 The arahanta have asobhana-citta but not akusala-citta because they have cakkhu-vinnana, sota-vinnana etc. which are asobhana-citta.  But the arahanta do not have akusala-citta and kusala-citta.

  There are 52 kinds of cetasika in all.  They are the 13 kinds of annasamana -cetasika, or cetasika that are at the same level of the citta and other cetasika they arise with; 14 kinds of akusala-cetasika; and 25 sobhana-cetasika.  If instead of using the term 'sobhana' and 'asobhana' we use ordinary language, the meaning will not be accurate according to realities that are sobhana and asobhana.  For example, when asked whether vedana-cetasika is good, a person answered it is so if it is sukha-vedana.  Sukha-vedana, from the perspective of the five vedana, means vedana-cetasika that arise only with kaya-vinnana-citta that is kusala- vipaka the instant it is in contact with pleasant bodysense arammana: sukhasahagatam kaya-vinnanam kusala-vipakam.  There are no sobhana-cetasika, or alobha-cetasika, adosa-cetasika and panna-cetasika, arising concurrently.  Thus, according to reality, the sukha-vedana that arises with kaya-vinnana-kusala-vipaka is asobhana, not sobhana.  Because of this, the study of dhamma requires precise comprehension of the Pali terms.  Otherwise, one might misunderstand the realities.

 If the question occurs whether the rupa appearing through the eyes at the moment is good or not, the answer in ordinary language would not be clear enough.  Although the sight might be bright and beautiful and pleasing, the rupa is not a sobhana-dhamma because it is not a consciousness; not kusala or akusala.  It does not have metta, karuna, mudita or any realities that are good arising concurrently with it.  Only citta and cetasika can be sobhana or asobhana. Rupa are arammana that are paccaya for citta to arise and take pleasure or displeasure in them. Rupa in itself is an abyakata-dhamma: rupa knows nothing, not whether citta likes or dislikes it, nor does it intends to make citta like or dislike it, because rupa is not a consciousness.  Citta, however, wants to see sight, to hear sound, to smell nice scents, and to be in contact with pleasing objects so that the pleasant feeling would arise again and again when one sees sight appearing through the eyes, hear sounds through the ears, smell through the nose, taste through the tongue, know bodysense contact through the bodysense, or even think about sight, sound, smell, taste, bodysense contact every single day.  Hence the simile comparing the five khandha: rupa-khandha to a receptacle for pleasurable objects, vedana-khandha to nourishment in the receptacle, sanna-khandha and sankhara-khandha to the cook and his assistants preparing the food, vinnana-khandha to the person who partakes of the nutrition, since citta is eminent and presiding in knowing arammana.  All four nama-khandha must arise together, know the same arammana, and be absolutely inseparable.  There can not be one nama-khandha without the other three, two without the other two or three without the other nama-khandha.  In the plane of the five khandha, the nama-khandha must depend on the rupa-khandha to arise as well.

 The study of the dhamma regarding the diverse kinds of citta is towards the clear knowledge of the characteristics of citta, which are classified into different categories by the four jati, by the group of three [kusala-dhamma, akusala-dhamma and abyakata-dhamma], by hetu, by asankhara and sasankhara, by sobhana and asobhana, and by the distinct component cetasika.  The aim is for sati to arise and be mindful of, and examine the characteristics of anatta in all realities, which is not the self, entity or person.  The characteristics of each reality are the characteristics of distinct rupa-dhamma and nama-dhamma such as the uniqueness of the rupa that appears through the eyes, that through the ears, through the nose, the tongue, or the bodysense.  The characteristic of the citta that is kusala is one, that of akusala is another, that of abyakata is yet another.  The increasing comprehension would be paccaya causing sati to arise and be mindful, and examine the characteristics of realities appearing, until there is realization of the characteristics of each reality as it truly is, accordingly.

1.  Can rupa be sobhana-dhamma.  Why?
2.  How are the people with kusala-vipaka-patisandhi-citta without concurrent sobhana-cetasika different from people whose patisandhi-citta are kusala-vipaka with sobhana-cetasika arising concurrently?
3.  What kamma is the davi-hetuka-patisandhi-citta result of?
4.  How is the davi-hetuka-puggala different from the ti-hetuka-puggala?
5.  While sound asleep, are the citta sobhana or asobhana?