Conditions, Ch 10, no 5.
- Dear friends,
The javana-cittas arising in one process of citta are of the same
j�ti, but the plane of consciousness is not always the same. This
happens in the process when someone develops samatha and attains
jh�na, and also in the process when someone develops vipassan� and
attains enlightenment. As regards the attainment of jh�na,
jh�nacittas do not have sense objects, they are not k�m�vacara
cittas, cittas of the sense sphere. But in the process when jh�na is
attained there are first k�m�vacara cittas which are, in the case of
non-arahats, mah�-kusala cittas which experience the meditation
subject through the mind- door. Each one of the mah�-kusala cittas is
repetition-condition for the next one and the last mah�-kusala citta
in that process conditions the jh�na-citta, which is of a different
plane of citta, r�p�vacara citta, by way of repetition-condition.
When someone is not yet skilled, only one moment of jh�na-citta
arises, but when he has become proficient there can be many moments
of jh�nacitta (Visuddhimagga IV, 78, and IV, 125). Each one of these
jh�nacittas conditions the next one by way of repetition-condition,
except the last one in that process.
In the process during which enlightenment is attained, there are
first mah�-kusala cittas accompanied by pa��� which clearly sees the
reality appearing at that moment as impermanent, dukkha or anatt�.
One of these three characteristics of reality is at that moment
penetrated by pa�nn�. Each of these mah�-kusala cittas is repetition-
condition for the next one. The last mah�-kusala-citta, the �change-
of lineage�, arising before the magga-citta, the lokuttara kusala
citta, experiences an object different from the preceding ones,
namely nibb�na. The �change-of lineage�, which is kam�vacara citta,
conditions the magga-citta by way of repetition-condition but the
magga-citta itself is not repetition-condition for the phala-citta.
The phala-citta is of a different j�ti, the j�ti which is vip�ka. The
phala-citta which is the result of the magga-citta and immediately
succeeds it, performs the function of javana, but it is not
When we develop vipassan�, awareness of n�ma and r�pa occurs during
the moments of javana. Just as one by applying oneself again and
again to study becomes more proficient in understanding texts, evenso
can there be more proficiency in understanding realities when there
is repeated application of understanding during the moments of javana-
cittas. Each one of these conditions the next one by repetition-
condition and in this way understanding can be accumulated.
[Non-text portions of this message have been removed]
- Dear Nina,
A question regarding:
N: "...When we develop vipassanaa, awareness of naama and ruupa occurs
during the moments of javana. Just as one by applying oneself again
and again to study becomes more proficient in understanding texts,
evenso can there be more proficiency in understanding realities when
there is repeated application of understanding during the moments of
javana-cittas. Each one of these conditions the next one by
repetition-condition and in this way understanding can be accumulated."
Scott: Could you please elaborate on the above?
My understanding, given the above explanation, is that at each of the
seven moments of javana, 'awareness' (and I'm reading pa~n~naa here),
arises? And is it here, during these moments of javana, that lasting
mental development (bhaavanaa) occurs? Is it fair to suggest that the
javana process functions to consolidate or strengthen pa~n~naa?