365bet娱乐

Cittas can be classified by way of different associated Dhammas, sampayutta Dhammas, and these are the accompanying cetasikas which cause them to be variegated. Cittas can be classified as sampayutta, associated with particular cetasikas, and vippayutta, dissociated from them. When cittas are differentiated by this way of classification, five particular cetasikas are referred to, namely wrong view, di峁�峁環i, aversion, dosa, doubt, vicikicch膩, rest-less-ness, uddhacca, and wisdom, pa帽帽膩. Four of these cetasikas are akusala and one is sobhana.

As regards the akusala cetasikas citta can be associated with, there is the following classification:

• di峁�峁璱gata-sampayutta: cittas associated with di峁�峁環i cetasika, wrong view
• pa峁璱gha-sampayutta: cittas associated with dosa cetasika
• vicikicch膩-sampayutta: citta associated with vicikicch膩 cetasika, doubt about realities
• uddhacca-sampayutta: citta associated with uddhacca cetasika, rest-less-ness

As regards the sobhana cetasika cittas can be associated with, there is the following classification:

• 帽膩na-sampayutta, cittas associated with pa帽帽膩 cetasika.

The twelve types of akusala cittas which will be dealt with hereafter can be classified as associated, sampayutta, and dissociated, vippayutta, in the following way:

of the eight types of lobha-m奴la-citta four types are associated with wrong view, di峁�峁環igata-sampayutta, and four types are dissociated from wrong view, di峁�峁環igata-vippayutta.

The two types of dosa-m奴la-citta are associated with pa峁璱gha, which is dosa cetasika, the reality which is coarse and harsh.

One type of moha-m奴la-citta is associated with doubt, vicikicch膩-sampayutta, and one type is associated with rest-less-ness, uddhacca-sampayutta.

Thus, of the twelve types of akusala citta, eight types are sampayutta and four types are vippayutta.

The lobha-m奴la-cittas which are associated with and dissociated from wrong view can be differentiated because of the accompanying feelings. Two of the four types which are associated with wrong view are accompanied by pleasant feeling and two types by indifferent feeling. Even so, two of the four types which are dissociated from wrong view are accompanied by pleasant feeling and two types by indifferent feeling.

Moreover, there is still another differentiation to be made. Lobha-m奴la-cittas can arise without being prompted, asa峁噆h膩rika, and they can arise because they are prompted, sasa峁噆h膩rika ^[1] . Four types are unprompted and four types are prompted.

The eight lobha-m奴la-cittas are classified as follows:

1. accompanied by pleasant feeling, with wrong view, unprompted (somanassa-sahagata每, di峁�峁環igata-sampayutta每, asa峁卥h膩rikam eka每)
2. accompanied by pleasant feeling, with wrong view, prompted (somanassa-sahagata每, di峁�峁環igata-sampayutta每, sasa峁卥h膩rikam eka每)
3. accompanied by pleasant feeling, without wrong view, unprompted (somanassa-sahagata每, di峁�峁環igata-vippayutta每, asa峁卥h膩rikam eka每)
4. accompanied by pleasant feeling, without wrong view, prompted (somanassa-sahagata每, di峁�峁環igata-vippayutta每, sasa峁卥h膩rikam eka每)
5. accompanied by indifferent feeling, with wrong view, unprompted (upekkh膩-sahagata每, di峁�峁環igata-sampayutta每, asa峁卥h膩rikam eka每
6. accompanied by indifferent feeling, with wrong view, prompted (upekkh膩-sahagata每, di峁�峁環igata-sampayutta每, sasa峁卥h膩rikam eka每)
7. accompanied by indifferent feeling, without wrong view, unprompted (upekkh膩-sahagata每, di峁�峁環igata-vippayutta每, asa峁卥h膩rikam eka每)
8. accompanied by indifferent feeling, without wrong view, prompted (upekkh膩-sahagata每, di峁�峁環igata-vippayutta每, sasa峁卥h膩rikam eka每)

The two types of dosa-m奴la-citta are associated with pa峁璱gha, repulsion or anger, which is actually dosa cetasika, and thus they are both pa峁璱gha-sampayutta. When there is unpleasant feeling it is each time accompanied by dosa cetasika, the Dhamma which is coarse, harsh and vexatious. The characteristic of unpleasant feeling is quite different from pleasant feeling and indifferent feeling. The two types of dosa-m奴la-citta which are both pa峁璱gha-sampayutta are accompanied by unpleasant feeling. The two types of dosa-m奴la-citta are different in as far as one type is asa峁卥h膩rika, unprompted, without instigation, and one type is sasa峁卥h膩rika, prompted.

They are classified as follows:

1. accompanied by unpleasant feeling, with anger, unprompted (domanassa-sahagata每, pa峁璱gha-sampayutta每, asa峁卥h膩rikam eka每)
2. accompanied by unpleasant feeling, with anger, prompted (domanassa-sahagata每, pa峁璱gha-sampayutta每, sasa峁卥h膩rikam eka每)

There are two types of moha-m奴la-citta. One of them is vicikicch膩-sampayutta, accompanied by doubt, vicikicch膩 cetasika, which doubts about the Buddha, the Dhamma, the Sangha, the khandhas, the dhatus (elements), the past, the present, the future and other matters. The second type of moha-m奴la-citta is called uddhacca-sampayutta, accompanied by rest-less-ness.

Moha cetasika, ignorance, does not know realities as they are. Moha experiences an object, it is confronted with an object, but it is unable to know the true characteristic of the object which appears. For example, when one is seeing now one may not know that what appears through the eyes is just a rupa, a kind of reality. There may also be doubt about realities. One may doubt whether it is true that one does not see people or things, as one always believed, but only a rupa, appearing through the eye-sense. Doubt does not arise all the time, but whenever there is doubt about the Buddha, the Dhamma, the Sangha and about the characteristics of realities which appear, there is moha-m奴la-citta vicikicch膩-sampayutta.

When we have seen, heard, smelt, tasted or experienced tangible object through the body-sense, the javana-cittas which follow, when the cittas are not kusala, are often moha-m奴la-cittas which are uddhacca-sampayutta, accompanied by rest-less-ness. These types arise when the akusala citta is not accompanied by lobha cetasika, dosa cetasika or vicikicch膩 cetasika (doubt). Then we can know the characteristic of moha-m奴la-citta which is uddhacca-sampayutta, arising when we are forgetful of realities and do not know the characteristic of the object which appears ^[2] .

The two types of moha-m奴la-citta are classified as follows:

1. arising with indifferent feeling, accompanied by doubt (upekkh膩-sahagata每, vicikicch膩-sampayutta每)
2. arising with indifferent feeling, accompanied by rest-less-ness (upekkh膩-sahagata每, uddhacca-sampayutta每)

As we have seen, of the twelve types of akusala cittas, eight types are sampayutta, and four types are vippayutta.

As regards sobhana (beautiful) cittas, accompanied by pa帽帽膩 cetasika, these are called 帽膩峁嘺-sampayutta (帽膩峁嘺 is pa帽帽膩 cetasika).

Cittas can be differentiated as unprompted, asa峁卥h膩rika, or prompted, sasa峁卥h膩rika. The term "sa峁卥h膩ra" which is used in the Tipitaka has several meanings. It is used in the following composite words: sa峁卥h膩ra Dhammas, sa峁卥h膩rakkhandha, abhisa峁卥h膩ra, and in addition there is asa峁卥h膩rika and sasa峁卥h膩rika. In each of these cases sa峁卥h膩ra has a different meaning.

Sa峁卥h膩ra Dhammas are Dhammas which arise because of their appropriate conditions. When they have arisen they fall away again. All sa峁卥h膩ra Dhammas are impermanent. There are four paramattha Dhammas: citta, cetasika, rupa and nibb膩na. The three paramattha Dhammas which are citta, cetasika and rupa are sa峁卥h膩ra Dhammas; they arise because of conditions, they are present for an extremely short moment and then they fall away completely. Nibb膩na is not dependent on conditions, it is the Dhamma which does not arise and fall away. Nibb膩na is the unconditioned Dhamma (visa峁卥h膩ra Dhamma).

The three sa峁卥h膩ra Dhammas which are citta, cetasika and rupa can be classified as five khandhas:

1. all rupas are rupakkhandha
2. feeling, vedan膩 cetasika, is vedan膩kkhandha
3. remembrance or perception, sa帽帽膩 cetasika, is sa帽帽膩khandha
4. the other fifty cetasikas, formations, are sa峁卥h膩rakkhandha
5. all cittas are vi帽帽膩峁嘺kkhandha

As regards sa峁卥h膩rakkhandha, this comprises the cetasikas other than vedan膩 and sa帽帽膩, thus, fifty cetasikas. As regards sa峁卥h膩ra Dhammas, these are all cittas, thus, eighty-nine cittas, all cetasikas, thus, fifty-two cetasikas, and all rupas, thus, twenty-eight rupas.

Sa峁卥h膩ra Dhamma includes more realities than sa峁卥h膩rakkhandha: all cittas, cetasikas and rupas are sa峁卥h膩ra Dhammas, whereas only fifty cetasikas are sa峁卥h膩rakkhandha.

Among the fifty cetasikas which are sa峁卥h膩rakkhandha, volition or cetan膩 cetasika is preponderant, it is foremost as kamma-condition. It is "abhisa峁卥h膩ra"; abhi is sometimes used in the sense of preponderance. In the "Dependent Origination", the "Paticca- samupp膩da", ignorance, avijj膩, conditions sa峁卥h膩ra and sa峁卥h膩ra conditions vi帽帽膩峁嘺. Sa峁卥h膩ra as factor of the "Dependent Origination" refers to cetan膩 cetasika which is abhisa峁卥h膩ra, the Dhamma which is foremost in conditioning, as "kamma formation". It is actually kusala kamma or akusala kamma which conditions the arising of result in the form of vip膩kacitta and cetasikas, referred to as vi帽帽膩峁嘺 in the "Dependent Origination". It is true that also the other cetasikas are conditions for the arising of citta. Phassa cetasika, contact, is for example an important condition. If there would not be phassa cetasika which contacts the object there could not be cittas which see, hear, smell, taste, experience tangible object or think about different matters. However, phassa is not abhisa峁卥h膩ra. It only contacts the object and then it falls away completely.

Thus, among the fifty cetasikas which are sa峁卥h膩rakkhandha only cetan膩 cetasika is abhisa峁卥h膩ra: cetan膩 which is kusala kamma or akusala kamma is a foremost condition, it is kamma-condition for the arising of vip膩kacitta.

Sa峁卥h膩ra as factor of the "Dependent Origination" is threefold:

1. meritorious kamma formation, pu帽帽鈥櫮乥hisa峁卥h膩ra (pu帽帽膩 is merit, kusala)
2. de-meritorious kamma formation, apu帽帽鈥櫮乥hisa峁卥h膩ra
3. imperturbable kamma formation, ane帽j鈥櫮乥hisa峁卥h膩ra

Meritorious kamma formation is cetan膩 cetasika arising with k膩m膩vacara kusala citta and r奴p膩vacara kusala citta.

De-meritorious kamma formation is cetan膩 cetasika arising with akusala citta.

Imperturbable kamma formation is cetan膩 cetasika arising with ar奴p膩vacara kusala citta, and this is kusala citta which is firm and unshakable.

K膩m膩vacara kusala citta (of the sense sphere) arises only for a very short moment and this kind of kusala is not unshakable. It arises merely seven times in one process ^[3] . It is only occasionally that there is d膩na, abstention from akusala or the development of other kinds of kusala. When there is not such an opportunity, akusala citta arises very often, during many processes. R奴p膩vacara kusala citta is kusala citta which is 帽膩峁嘺-sampayutta, accompanied by pa帽帽膩 cetasika. It is the citta which has reached calm to the stage of appan膩 sam膩dhi, attainment concentration or jh膩na. R奴p膩vacara citta is "mahaggata kusala", kusala which "has reached greatness", which is sublime. However, it is still close to k膩m膩vacara kusala, since it has an object connected with rupa.

Imperturbable kamma formation is cetan膩 arising with arupa-jh膩nacitta. This citta is of the same type as the fifth rupa-jh膩nacitta ^[4] , but it has an object which is immaterial, not connected with rupa, and therefore it is more refined; it is unshakable. It produces abundant result, it conditions the arising of arupa-jh膩na vip膩kacitta in the arupa-brahma planes. In these planes the duration of a lifespan is extremely long, and this is in conformity with the power of the arupa-jh膩na kusala citta. Birth in a heavenly plane is a happy birth, because there is in such planes no disease, pain, bodily ailments or other discomforts such as occur in the human plane and in the unhappy planes. However, the duration of the lifespan in heavenly planes is not as long as in the rupa-Brahma planes, and the lifespan in the rupa-Brahma planes is not as long as in the arupa-brahma planes. As we have seen, birth in the latter planes is the result of cetan膩 arising with arupa-jh膩na kusala citta. This type of cetan膩 or kamma is abhisa峁噆h膩ra which is imperturbable or unshakable, 膩ne帽j鈥� 膩bhisa峁卥h膩ra.

Summarizing the meanings of sa峁卥h膩ra in different composite words, they are the following:

• sa峁卥h膩ra Dhammas, which are citta, cetasika and rupa
• sa峁卥h膩rakkhandha, including fifty cetasikas (vedan膩 and sa帽帽膩 are each a separate khandha)
• abhisa峁卥h膩ra, which is cetan膩 cetasika, one among the fifty cetasikas included in sa峁卥h膩rakkhandha

In addition, the terms asa峁卥h膩rika and sasa峁卥h膩rika are used for the differentiation of cittas. Kusala citta, akusala citta, vip膩kacitta and kiriyacitta can be without instigation, asa峁卥h膩rika, or with instigation, sasa峁卥h膩rika.

We read in the "Atthas膩lin墨" (I, Part IV, Ch V, 1156) that sasa峁卥h膩rika means with effort or with instigation. The instigation can come from oneself or from someone else. Someone else may urge one or order one to do something. It is the nature of citta as it naturally arises in daily life to be asa峁卥h膩rika or sasa峁卥h膩rika. No matter whether the citta is kusala or akusala, sometimes it arises of its own accord, because of accumulations which have been formed in the past and are thus a strong condition for its arising. Then it has the strength to arise spontaneously, independent of any instigation. The nature of such a citta is asa峁卥h膩rika. Sometimes kusala citta or akusala citta which arises is weak, it can only arise when there is instigation by oneself or by someone else. Then the citta is sasa峁卥h膩rika. Thus we see that kusala citta and akusala citta have different strength as they are asa峁卥h膩rika and sasa峁卥h膩rika.

Sometimes akusala citta is strong, it arises immediately because of accumulated like or dislike of the object which is experienced at that moment. Sometimes this is not the case. For example, someone may have no inclination at all to go to the cinema or theatre. However, when members of his family or friends urge him to go, he will go. Does the citta at such a moment really like to go? Someone may be indifferent as to going or not going, but if people urge him, he will go. If he would be on his own, he would not go. Sometimes one may think that a particular film is worth seeing and enjoyable, but one still does not go because one does not have the energy, one does not feel the urgency to go immediately. This is reality in daily life. We can find out when there is citta with strength and when there is citta which is weak, no matter whether it concerns akusala, such as lobha and dosa, or kusala. Some people, when they have heard that there is a "Ka峁環ina" ceremony, the offering of robes to the monks after the rainy season, want to attend immediately and they also urge others to attend. Some people, when they hear that this or that particular person will not attend the ceremony, may decide not to go, even though they have been urged to go. Thus, kusala citta as well as akusala citta have different degrees of strength and this depends on the conditions for their arising.

The Buddha explained that particular cittas can be asa峁卥h膩rika or sasa峁卥h膩rika in order to show us how intricate citta is. Cittas which arise may be accompanied by the same cetasikas, but the nature of these cittas can be different in as far as they are asa峁卥h膩rika or sasa峁卥h膩rika, depending on the strength of the accompanying cetasikas. The Buddha taught the Dhamma in detail and this shows his great compassion.

We read in the "Atthas膩lin墨" (Book I, Part IV, Ch VIII, 160, 161) about four "Infinites": space, world-systems, groups of sentient beings and the knowledge of a Buddha:

"There is, indeed, no limit to space reckoned as so many hundreds, thousands, or hundred thousands of yojanas (one yojana being 16 kilometres) to east, west, north or south. If an iron peak of the size of Mount Meru were to be thrown downwards, dividing the earth in two, it would go on falling and would not get a footing. thus infinite is space."

"There is no limit to the world-systems reckoning by hundreds or thousands of yojanas. If the four great Brahm膩s, born in the Akani峁�峁環a mansion (the highest rupa-Brahma plane), endowed with speed, and capable of traversing a hundred thousand world-systems during the time that a light arrow shot by a strong archer would take to travel across the shadow of a palmyra tree, were with such speed to run in order to see the limit of the world-systems, they would pass away without accomplishing their purpose. Thus the world-systems are infinite."

"In so many world-systems there is no limit to beings, belonging to land and water. "

Thus infinite are the groups of beings.

"More infinite than these is a Buddha鈥檚 knowledge...."

Space is infinite. Nobody can measure how many hundreds, thousands or hundreds of thousands yojanas space is. Neither can one count the world-systems. When one would count the stars and the world-systems one would never be able to finish, the world-systems are infinite. One cannot determine the number of living beings of all the different groups which live in the world-systems: the human beings, devas, brahmas, animals living on land or in the water, all beings in the unhappy planes. The wisdom of the Buddha is called infinite, there are no limits to it, and it is more infinite than the other three infinites.

When we think of all beings which live in the countless world systems, the diversity of the cittas of all those beings must be endless. With regard to one individual there is a great variety of cittas, even of one class of citta, such as k膩m膩vacara kusala citta. Every citta arises only once, it is unique. The same type arises again but it is then a different citta. When we take into consideration the cittas of the innumerable beings we cannot imagine the variety of even one type of citta arising for living beings in the different planes.

The "Atthas膩lin墨" states as to the type of k膩m膩vacara kusala citta, accompanied by pleasant feeling, associated with pa帽帽膩, which is asa峁卥h膩rika, thus, which is powerful, that it is classified as one type among the eight types of k膩m膩vacara kusala cittas. This is classified as just one type, although there is an endless variety even of this type of k膩m膩vacara kusala citta for one being and even more so for countless other beings.

Further on we read in the "Atthas膩lin墨" with regard to the classification of the k膩m膩vacara kusala cittas as eight types:

... Now, all these classes of k膩m膩vacara kusala citta arising in the countless beings in the countless worldsystems, the Supreme Buddha, as though weighing them in a great balance, or measuring them by putting them in a measure, has classified by means of his omniscience, and has shown them to be eight, making them into eight similar groups...

This classification as eight types of maha-kusala ^[5] cittas is in accordance with the truth. They are classified as eight types: they can be accompanied by pleasant feeling, somanassa vedan膩, or by indifferent feeling, upekkh膩 vedan膩, accompanied by pa帽帽膩 or without pa帽帽膩, asa峁卥h膩rika or sasa峁卥h膩rika. Summarizing them, they are:

1. accompanied by pleasant feeling, with wisdom, unprompted (somanassa-sahagata每, 帽膩峁嘺-sampayutta每, asa峁卥h膩rikam eka每)
2. accompanied by pleasant feeling, with wisdom, prompted (somanassa-sahagata每, 帽膩峁嘺-sampayutta每, sasa峁卥h膩rikam eka每)
3. accompanied by pleasant feeling, without wisdom, unprompted (somanassa-sahagata每, 帽膩峁嘺-vippayutta每, asa峁卥h膩rikam eka每)
4. accompanied by pleasant feeling, without wisdom, prompted (somanassa-sahagata每, 帽膩峁嘺-vippayutta每, sasa峁卥h膩rikam eka每)
5. accompanied by indifferent feeling, with wisdom, unprompted (upekkh膩-sahagata每, 帽膩峁嘺-sampayutta每, asa峁卥h膩rikam eka每)
6. accompanied by indifferent feeling, with wisdom, prompted (upekkh膩-sahagata每, 帽膩峁嘺-sampayutta每, sasa峁卥h膩rikam eka每)
7. accompanied by indifferent feeling, without wisdom, unprompted (upekkh膩-sahagata每, 帽膩峁嘺-vippayutta每, asa峁卥h膩rikam eka每)
8. accompanied by indifferent feeling, without wisdom, prompted (upekkh膩-sahagata每, 帽膩峁嘺-vippayutta每, sasa峁卥h膩rikam eka每)

Do we at times feel tired and bored, without energy? Sometimes the citta thinks of performing a particular kind of kusala, but then it is too weak, and fatigue and boredom arise. Can sati at such moments be aware of the characteristic of citta which is weak and without energy for kusala? If there is no awareness there is a concept of self who feels that way. Fatigue, weakness, boredom, a feeling of being downcast, in low spirits and without energy, all such moments are real. If sati is not aware of the characteristic of such realities as they naturally appear, it will not be known that they are not a living being, not a person, not a self. They are only characteristics of citta which arises because of conditions and then falls away again.

The Buddha explained citta under many different aspects. One of these aspects is the classification of citta as asa峁卥h膩rika and sasa峁卥h膩rika. Lobha-m奴la-citta can be asa峁卥h膩rika or sasa峁卥h膩rika. Also dosa-m奴la-citta and kusala citta can be asa峁卥h膩rika or sasa峁卥h膩rika. When sati can be aware of the characteristics of these realities they can be known as nama, different from rupa. A feeling of being downcast or disheartened, of being in low spirits, without energy for kusala, is not rupa. It is the nature of citta which is sasa峁卥h膩rika, there is at such moments a citta which is weak.

Cittas which can be differentiated as asa峁卥h膩rika and sasa峁卥h膩rika can only be k膩m膩vacara cittas. K膩m膩vacara cittas are of the lowest grade of citta. These are cittas which usually arise in daily life, when there is seeing, hearing, smelling, tasting, experiencing tangible object or thinking about the sense objects. The kusala cittas or akusala cittas which arise on account of the sense objects sometimes have strength and thus arise spontaneously, and sometimes they are weak and arise with instigation. It all depends on conditions.

The cittas which are of a higher grade, namely, r奴p膩vacara cittas, ar奴p膩vacara cittas and lokuttara cittas, are not classified by way of asa峁卥h膩rika and sasa峁卥h膩rika. All of them are prompted, sasa峁卥h膩rika. The reason for this is that they are dependent on the appropriate development as a necessary condition for their arising. In this context being sasa峁卥h膩rika does not mean that they are weak such as in the case of k膩m膩vacara cittas which are prompted, sasa峁卥harika. Before r奴p膩vacara citta, ar奴p膩vacara citta and lokuttara kusala citta arise, there must each time be k膩m膩vacara kusala citta accompanied by pa帽帽膩. This is a necessary factor which induces or prompts their arising. Therefore, the cittas of the higher planes, r奴p膩vacara cittas, ar奴p膩vacara cittas and lokuttara cittas are each time sasa峁卥h膩rika and 帽膩峁嘺-sampayutta, accompanied by pa帽帽膩.

We can come to know whether cittas in different circumstances of our daily life are asa峁卥h膩rika or sasa峁卥h膩rika. When we, for example, come to listen to the Dhamma, do we need to be urged by someone else? At first we may not want to come of our own accord, we need to be urged. However, later on we come of our own accord, without being urged. In each of these cases the nature of citta is different, being sasa峁卥h膩rika or asa峁卥h膩rika. The citta is not all the time sasa峁卥h膩rika nor all the time asa峁卥h膩rika. One may, for example, go to the cinema after having been urged, and thus the cittas are weak. However, afterwards, when one sits comfortably, one may enjoy oneself, one may be hilarious and laugh, and then the cittas are not weak, because one does not need any instigation to laugh or to have fun. While one enjoys oneself and laughs the cittas with pleasant feeling are strong, arising of their own accord; they are asa峁卥h膩rika. This shows us that citta is each time anatt膩, that it arises because of its own conditions. The citta which arises at this moment may be this way, the next moment it is different again, depending on conditions.

Questions

1. With how many types of citta does wrong view, di峁�峁環i, arise?
2. With which types of feeling can di峁�峁環i cetasika arise?
3. With which type of feeling does dosa cetasika arise?
4. With which types of akusala citta does pleasant feeling, somanassa vedan膩, arise?
5. With which types of akusala citta does indifferent feeling, upekkh膩 vedan膩, arise?
6. What is the meaning of the terms sa峁卥h膩ra Dhammas, sa峁卥h膩rakkhandha, abhisa峁卥h膩ra, asa峁卥h膩rika and sasa峁卥h膩rika?
7. When we take into account the eight lobha-m奴la-cittas and the eight maha-kusala cittas, in which ways are these two classes similar and in which ways are they different?

 

Footnotes and references:

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[1]:

This will be explained further on.

[2]:

Uddhacca accompanies each akusala citta, but the second type of moha-m奴la-citta is called uddhacca-sampayutta and in this way it is differentiated from the first type.

[3]:

There are seven javana-cittas in a process which are kusala cittas or akusala cittas in the case of the non-arahat.

[4]:

The arupa-jh膩nacittas are accompanied by the same jh膩nafactors as the fifth rupa-jh膩nacitta. This will be explained further in the section on Samatha.

[5]:

Maha means great. Maha-kusala cittas are kusala cittas of the sense sphere, k膩m膩vacara kusala cittas. Maha-kiriyacittas and maha-vip膩kacittas are also cittas of the sense sphere, accompanied by beautiful roots, sobhana hetus.