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Sati1 wrote:The Abhidhammattha Sangaha states that there are 6 types of consciousness, including a mind-consciousness (manovinnana, Ch. IV, 3),
Sati1 wrote:suggesting that resultant consciousnesses can arise at the beginning of a mind-door process. Why is it then that such a citta is not mentioned in the description of the mind-door process
through what was directly perceived earlier...if one has clearly experienced an object even once, at a later time---even after a hundred years or in the future life---dependent on that object a condition may be set for the vibration of the bhavanga"
Sati1 wrote:Why is it then that such a citta is not mentioned in the description of the mind-door process, where the only resultants seem to be those that follow the javanasI am trying to understand if past kusala and akusala kamma can ripen directly into mind-door processes, or if it can do so only into sense-door processes.
Vottapana-citta is not vipaka and it is not kusala or akusala but it is ahetuka kiriyacitta(rootless functional). As we have seen, the votthapana-citta is actually the mano-dvaravajjana-citta which performs in the sense-door process the function of votthapana and is called votthapana-citta. The mano-dvaravajjana-citta can perform more than one function; in the mind-door process it performs the function of adverting to an object through the mind-door. If the mano-dvaravajjana-citta is succeded by kusala cittas there is "wise attention" and if it is succeeded by akusala cittas there is "unwise attention".
We are inclined to think that in the process of cittas, akusala vipakacittas which experience an unpleasant object should necessarily be followed be akusala cittas, since we let ourselves be ruled by the objects we experience. However, if there is 'wise attention' there is no aversion towards unpleasant objects. Kusala cittas and akusala cittas arise because of conditions which are entirely different from the conditions for vipakacittas. Akusala vipaka and kusala vipaka are the result of kamma. We should realize that our life is nama and rupa which arise because of conditions and fall away immediately. If we would only realize that vipaka is but a moment of citta which falls away as soon as it has arisen, we would be less likely to be overcome by the unpleasant objects we experience. There would be more conditions for 'wise attention' instead of 'unwise attention'.
https://archive.org/details/AbhidhammaInDailyLifeThe kusala cittas or akusala cittas which arise perform a function; they perform the function of javana...In the sense-door process the votthapana-citta has determined the object already when the javana-cittas arise and in the mind-door process the mano-dvaravajjana-citta has adverted to the object already when the javana-cittas arise. Thus the kusala cittas or akusala cittas which follow have as their only function to 'run through' the object. There is not just one moment of citta which performs the function of javana, but usually there are seven cittas in sucession whic perform this function
http://store.pariyatti.org/Comprehensive-Manual-of-Abhidhamma-A--PDF-eBook_p_4362.htmlIt should be noted that while the resultant cittas are governed by the nature of the object, the javanas are not, but vary in accordance with the temperament and proclivities of the experiencer. Even when the object is extremely desirable, the javanas may occur in the mode of indifference as wholesome or unwholesome cittas accompanied by equanimity.
http://buddhispano.net/sites/default/files/uploads/Handbook-of-Abhidhamma-Studies-I.pdfIt is yoniso-manasikara that determines weather the javanas will be kusala or akusala. This is a disireable object. It is a disireable object determined by average people. But I may not like it or I don't like it. I have a seeing thought process. The seeing, receiving and investigating moment and so on will depend on the quality of the object, the real quality of the object. That means the average quality of the object. My javana will not depend on the real quality of the object, but on my reaction to the object.
http://store.pariyatti.org/Art-of-Living-The--PDF-eBook_p_4598.htmlEvery reaction is the last step, the result in a sequence of mental processes, but it can also be the first step, the causes in a new mental sequence. Every sankhara is both conditioned by the processes leading to it and also conditions the processes that follow.
The conditioning operates by influencing the second of the mental functions, perception. Consciousness is basically undifferentiating, non-discriminating. It's purpose is merely to register that contact has occurred in mind or body. Perception, however, is discriminative. It draws on the store of the past experiences in order to evaluate and categorize any new phenomenon...In this way the old reactions of craving and aversion influence our perception of the present...Our perception of the world outside and of world within is distorted and blurred by our past conditioning, our preferences and prejudices.
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